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i„,                              FROM 

IP      MADAME  GUYON'S 
j!      DEVOTIONAL  WRITINGS 

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iw?nnnTHint^'<«HH»a»u«tf«i«i**iiiisi«jiis»((MituM>u!Kt 


tihvaxy  of  t:he  trheolo^ical  ^eminarjo 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

Rufus  H.  LeFevre 


Selections;  from  ti)e 

Detiotional   SHritings; 

of  £^aOame  Oe  la  £Pot|)e« 

d^upon 


Clje  SDetJOtional  Series; 

The  Christian's  Power      .      .      .      F.  P.  Rosselot 

Bible  Study  and  Devotion      .      H.  A.  Thtmpson 

Prayer,  a  Means  of  Spiritual  Growth  .     . 

N.  E.  Cornetet 

Selections    from    Devotional    Writings    of 

Madame  Guyon     ,     ,     .     .     D.  D.  Loivery 

Love  As  a  Motive M.  B.  Spayd 

Sorrow;  Its  Worth,  Its  Cure     .     J.  A.  Hanukint 

Bible  Doctrine  of  Devotion       .      E,  S.  Botuman 

Christ  Our  Devotional  Example      .      IT.  J.  Zuck 

The  Holy  Spirit  in  the  Devout  Life     .     . 

I.  L.  Kiphart 

Conduct;    Its   Relation  to  Che   Devotional 

Life J.T.  Spangler 

Each  i6mo.  Cloth Fifty  Cents 

W.  R.  Funk.  A[tnt  DAYTON.  OHIO 


{       MAY  21  iy^^  ^ 

a>ebottonal   Wixitimsi 

of  fl^atiame  De  la  jS^otlje^^ 

d^upoti 


COMPILED  BY 

D.  D.  LOWERY 


I 


UNITED    BRETHREN    PUBLISHING   HOUSE 

W.  R.  FUNK.  ^r«n»  DAYTON,  OHIO 


Ck>pyright,  190U,  by 
United  Brethren 
PxLbliihing  House 
Dai/ton  Ohio 


SDedicatot^ 


To  MY  DAUGHTER  QKACE,   WHOSE  CHRISTIAN  lilFB 

and  faith  are  a  comfort  to  me,  earnestly 
desiring  for  her  the  highest  and  best 
in   the    realm    of    grace,   and   the 
possession  of  some  such  excellen- 
cies of  life  and  thought  as 
so  eminently  distinguished 
the  life  and  character 
of    the    author    of 
these     selections 
Madame  de  la  Mothe-Guyon 


I  I  / 


preface 


These  selections  from  the  writings 
of  Madame  Guyon  are  necessarily  lim- 
ited to  such  of  her  works  as  were  ac- 
cessible to  me.  Among  them,  happily, 
are  those  most  important  to  fully  meet 
the  purpose  of  this  small  volume; 
namely,  to  present,  in  concise  form,  her 
teaching  on  some  of  the  practical  and 
doctrinal  phases  of  Christianity.  At 
the  same  time  the  aim  throughout  this 
entire  work  has  been  to  furnish  the 
reader  with  wholesome  food  for  medi- 
tation during  the  "Quiet  Hour,"  and 
with  fuel  to  rekindle  the  dying  embers 
on  the  altar  of  devotion.  How  well  I 
have  succeeded  in  the  selection  and 
compilation  and  arrangement  of  the 
matter,  with  the  above  thought  in  view, 
I  must  let  the  reader  determine. 

The  writings  of  Madame  Guyon  con- 
sist of  forty  volumes,  only  a  few  of 
which  are  now  in  print.  From  these 
few,  together  with  several  others  of  her 


Preface 


books  out  of  print  which,  after  long 
search,  I  succeeded  in  securing  through 
the  agency  of  second-hand  book-stores, 
I  have  made  the  selections  contained  in 
this  volume.  The  foot-notes  in  the  fol- 
lowing pages  give  simply  the  titles  of 
the  works  from  which  the  selections  are 
taken,  omitting  the  author's  name, 
since  all  the  volumes  referred  to  are  the 
writings  of  Madame  Guyon.  The  stan- 
zas placed  at  the  beginning  of  the  parts 
and  divisions  are  also  taken  from  her 
poems. 

The  outline  of  this  volume,  the  di- 
vision into  parts  and  sections,  and  the 
grouping,  under  different  heads,  of  the 
matter  selected,  are  entirely  my  own, 
excepting  in  Part  II.,  where  the  au- 
thor's general  plan  is  followed,  while  I 
am  wholly  responsible  for  the  topical 
division  and  statement  in  the  form 
there  given. 

The  title  of  this  book  may  not  convey 
to  some  minds  the  real  idea  and  pur- 
pose of  its  contents.  The  term,  "devo- 
tional," as  used  here,  is  not  to  be  under- 
8 


^ttUtt 


stood  as  restricted  in  its  application  to 
forms  and  expressions  of  public  and 
private  worship,  but,  as  employed  here, 
to  literature  of  a  highly  inspirational 
and  deeply  spiritual  character.  This 
is  preeminently  true  of  all  Madame 
Guyon's  writings. 

The  task,  which  was  an  exceedingly 
pleasant  one,  was  nevertheless  at- 
tended with  considerable  difficulty, 
owing  to  the  abundance  of  matter  to 
select  from  and  the  limited  space  in 
this  small  volume  for  its  use.  How- 
ever, if  the  reader  shall  receive  from  its 
perusal  as  much  comfort  and  blessing 
as  the  compiler  enjoyed  in  its  prepara- 
tion, he  will  consider  himself  amply  re- 
paid for  the  time  and  labor  bestowed 
upon  it.  The  volume  is  thus  sent  forth 
on  its  mission,  and  I  can  only  pray  that 
our  dear  Lord  may  own  it  as  a  means 
of  rich  blessing  to  the  lives  of  those  into 
whose  hands  it  may  fall. 

D.  D.  L. 

Harrishurg,  Pa.,  March  11,  lOOff. 


€onttnt& 


Contents 

PART  I 
MISCELLANY 

I    Struggle  and  Death  of  Self 
Bondage 

Groping  for  Light 

Self-Effort,  or  Trusting  in  Human  Merit 
The  Death  of  Self 
II    Faith 

For  Guidance 

For  Duty 

The  Testing  of  Faith 

III  Surrender,  or  Abandonment 

Immediate  and  Unquestioning 
Absolute  and  Unreserved 

IV  Submission 

Willing  and  Cheerful  Submission 
The  Fruit  of  Submission  (or  of  Obedience) 
V    Fellowship 
Divine  Union 

The  Abiding  Divine  Presence,  the  Soul's  Keeper 
and  Provider 
"VI    Communion 

Inward  Communion 
Silent  and  Unceasing  Prayer 
VII    Tranquillity 

Tranquillity  Through  Transformation 
The  Tranquil   Soul    Remains   Undisturbed   by 
External  Conditions 

11 


Contents 


PART  II 
ON  PRAYER,  OR  METHOD  OF  PRAYER 

Prefatory  Note 
Introductory 
First  Degree 
Meditative  Prayer 

The  Lordfs  Prayer 
Second  Degree 
Aridities 
Abandonment 
Sufferings 

Accepted  as  from  God 

Mysteries 

Virtue 

Mortification 

Perfect  Conversion 

Active  Contemplation 

Rest  Before  God 

Interior  Silence 

Self-Examination 

Turning  From  Faults  to  God 

Distractions  and  Temptations 

Prayer,  a  Devotional  Sacrifice 

Active  Silence 

Internal  Acts 

Barren  Preaching 

Divine  Union 

The  Passive  Waj/  to  lis  Attainment 


JntroDuctPtp 


Madame  De  La  Mothe-Guyon's 
maiden  name  was  Jeanne  Marie  Bon- 
vier  de  la  Mothe.  She  was  born,  April 
13,  1648,  at  Montargis,  France,  about 
fifty  miles  south  of  Paris.  She  was 
born  and  died  within  the  pale  of  the 
Roman  Catholic  Church.  Though  care- 
fully educated  in  the  forms  and  doc- 
trines of  that  church,  and  adhering  to 
its  communion,  she  saw  plainly  the  cor- 
ruptions and  abuses  of  the  church,  es- 
pecially of  the  hierarchy,  and  early  set 
to  work,  both  by  her  prolific  pen  and  by 
speech,  to  correct,  as  far  as  possible,  its 
abuses ;  or  at  least  to  rebuke,  instruct, 
admonish;  to  inculcate  better  princi- 
ples and  impart  the  deeper  truths  of 
spirituality,  which  already  were  begin- 
ning to  bear  rich  fruitage,  until  her 
enemies,  unable  to  answer  her  argu- 
ment, while  at  the  same  time  unwilling 
to  admit  the  fact  of  existing  conditions 
as  they  really  were,  turned  against  her 

13 


Jntrotiuctotp 


with  the  weapons  of  persecution.  Re- 
lentlessly they  followed  her,  insisting 
that  she  must  retract  the  doctrinal  and 
other  statements  in  her  writings  and 
cease  going  about  teaching  them  as  she 
had  been  doing,  in  the  meantime 
threatening  her  with  severe  punish- 
ment if  she  refused  to  obey  the  man- 
dates of  her  superiors  in  the  church. 
But  she  meekly,  though  bravely  stood 
out  against  their  combined  assault ;  she 
neither  retracted  nor  ceased  her  labor 
of  faith,  love,  and  devotion.  She  was 
finally  seized  and  cast  into  prison  at 
Vincennes,  September  27,  1695;  again 
at  Vangirard,  and  then  in  the  Bastille, 
where  she  remained  until  1705,  not- 
withstanding the  fact  that  the  proceed- 
ings against  her  had  been  concluded  in 
the  year  1700,  and  her  justification  had 
been  pronounced  in  the  same  year  at 
Issy.  Although  she  was  continually 
persecuted,  ostracized,  imprisoned, — 
confined  within  prison  walls  for  ten 
long,  dreary  years, — her  life  was  al- 
ways full  of  activity,  and  her  really 

14 


Jntrotiuctorg 


superior  mental  powers  were  called  in- 
to requisition  for  the  accomplishment 
of  her  great  and  enduring  life-work. 
She  wrote  forty  volumes,  her  poems, 
justifications,  autobiography,  and  mis- 
cellaneous works  under  various  titles, 
numbering  in  all  twenty  books,  and 
twenty  duodecimo  volumes  of  her 
<*Commentary  on  the  Holy  Scriptures." 
This  latter  she  undoubtedly  considered 
her  greatest  and  most  important  work. 
Her  comments  on  the  Holy  Word  she 
regarded  as  "the  mystical  sense  of  the 
Sacred  Scriptures." 

Living  in  a  time  and  place  and  under 
conditions  so  adverse  to  the  exercise  of 
independent  religious  thought  and  the 
growth  of  genuine  piety,  she  yet  at- 
tained the  highest  eminence  as  a 
woman  of  keen  intellect  and  deep  spir- 
ituality. 

She  belonged  to  the  class  of  believers 
known  as  "Mystics";  not  an  oppro- 
brious designation  this,  by  any  means, 
but  simply  indicating  the  peculiar 
trend  of  thought  and  manner  of  life  of 

15 


Inttotiuctorp 


those  belonging  to  this  school  of  re- 
ligious belief  and  opinion.  She  empha- 
sized the  spiritual  sense  or  meaning  of 
the  sacred  Scriptures,  and  had  no  taste 
for  merely  ceremonial  matters.  As  she 
is  placed  before  the  reader  here — in 
these  selections  from  her  writings — to 
speak  for  herself  in  the  following 
pages,  it  is  not  necessary  to  go  into 
further  detail  of  the  character  of  her 
teachings.  She  died,  at  the  age  of  sixty- 
nine  years,  as  she  had  lived,  in  the  joy 
and  triumph  of  an  absolutely  surren- 
dered life.  Before  closing  this  brief 
account  of  the  life  of  this  remarkable 
woman,  however,  I  am  constrained  to 
quote  an  extract  from  the  concluding 
page  of  the  second  volume  of  the  "Life 
and  Religious  Opinions  and  Experi- 
ences of  Madame  de  la  Mothe-Guyon,"^ 
by   Prof.   Thomas   C.   Upham,   D.   D., 

» The  original  two-volume  edition  of  this  biography 
by  Professor  Upham  has  been  out  of  print  for  some 
years,  but  recently  a  new  one- volume  edition  has  been 
issued,  edited  and  revised  by  an  English  clergyman,  and 
published  in  London  by  Sampson,  Low,  Marston  & 
Company. 

16 


Inttodttctotp 


LL.  D.,  together  with  her  "last  will  and 
testament'^ : 

"In  the  beginning  of  the  month  of 
March,  1717,  she  had  a  very  severe  at- 
tack of  sickness,  from  which  she  never 
recovered.  During  her  sickness  she 
conversed  with  her  friends  and  wrote 
a  few  letters ;  but  she  had  no  doubt  that 
her  labors  were  drawing  to  a  close. 
God's  hour,  that  hour  to  which  she  had 
long  looked  with  interest,  had  arrived. 
Already  those  with  whom,  either  as 
friends  or  as  enemies,  she  had  been  as- 
sociated in  the  earlier  part  of  her  life, 
Harlai,  La  Combe,  Fenelon,  Beauvil- 
liers,  Bossuet,  the  powerful  monarch  of 
France,  all  had  been  called  hence.  At 
last  the  summons  came  to  her  also. 
She  received  it  without  surprise  and 
without  repugnance.  She  went  down 
to  the  grave,  as  her  life  would  lead  us 
to  anticipate,  in  perfect  resignation 
and  peace.  She  had  given  her  soul  to 
God,  and  God  received  her.  No  clouds 
rested  upon  her  vision ;  no  doubts  per- 
plexed the  fullness  of  her  hope  and  joy. 

2  17 


Jnttotiuctor^ 


At  half -past  eleven  o'clock  on  the  night 
of  June  9,  1717,  she  died,  aged  sixty- 
nine  years. 

"A  short  time  before  her  death  she 
wrote  a  will,  from  which  the  following 
passage  is  an  extract.  It  is  an  affect- 
ing evidence  of  the  depth  of  her  piety 
and  that  she  relied  on  Jesus  Christ 
alone : 

"  ^In  the  name  of  the  Father,  Son, 
and  Holy  Ghost. 

"  *This  is  my  last  will  and  testament, 
which  I  request  my  executors,  who  are 
named  within,  to  see  executed. 

"  ^It  is  to  thee,  O  Lord  God,  that  T 
owe  all  things ;  and  it  is  to  thee  that  I 
now  surrender  up  all  that  I  am.  Do 
with  me,  O  my  God,  whatsoever  thou 
pleasest.  To  thee,  in  an  act  of  irrevo- 
cable donation,  I  give  up  both  my  body 
and  my  soul,  to  be  disposed  of  accord- 
ing to  thy  will.  Thou  seest  my  naked- 
ness and  misery  without  thee.  Thou 
knowest  that  there  is  nothing  in 
heaven,  or  on  earth  that  I  desire  but 
thee  alone.    Within  thy  hands,  O  God, 

18 


Jnttoductot^ 


I  leave  my  soul,  not  relying  for  my  sal- 
vation on  any  good  that  is  in  me,  but 
solely  on  thy  mercies,  and  the  merits 
and  sufferings  of  my  Lord  Jesus 
Christ:  " 


19 


PART  I 


The  love  of  thee  flows  just  as  much 
As  that  of  ebbing  self  subsides ; 
Our  hearts  (their  scantiness  is  such) 
Bear  not  the  conflict  of  two  rival  tides. 

Both  cannot  govern  in  one  soul ; 

Then  let  self-love  be  dispossessed; 

The  love  of  God  deserves  the  whole, 

And  will  not  dwell  with  so  despised  a  guest. 


SELECTIONS  FROM  THE 

DEVOTIONAL  WRITINGS 

OF    MADAME    DE    LA 

MOTHE-GUYON 


I 

Struggle  anD  DeatI)  of  Self 
Sonnage 

All  souls  that  are  to  be  conducted 
by  this  way  are  placed  at  the  beginning 
of  the  spiritual  life  in  the  midst  of  in- 
finite and  equally  ineffable  joys, — for 
there  are  not  upon  earth  such  heavenly 
blessings  as  these  persons  participate 
in, — but  when,  through  so  many  favors, 
God  has  assured  himself  of  the  faith- 
fulness of  this  people,  it  is  then  he 
makes  them  undergo  the  severe  cap- 
tivity. And  none  can  be  exempt  from 
it,  since  Jesus  Christ,  the  first  of  the 
predestined  and  chief  of  the  abandoned 


9Debotlonal  mxiiins^ 


ones,  has  himself  been  pleased  to  come 
forth  from  the  delights  of  his  Father's 
bosom  to  render  himself  of  all  men  the 
most  captive.^ 

A  little  sand  checks  my  fury,  says 
the  sea,  and  the  whale  cannot  go  out  of 
the  waters,  although  it  finds  nothing  to 
confine  it.  I  cannot,  likewise,  go  forth 
from  my  bitterness  and  from  my  hell, 
although  I  see  in  it  a  strange  immen- 
sity. Nothing  binds  me,  and  still  I  do 
not  cease  to  be  imprisoned.  My  prison 
has  neither  walls  nor  ramparts,  and  yet 
I  am  a  captive  in  the  midst  of  the  great- 
est freedom.^ 

When  any  for  relief  run  to  confess, 
the  only  true  remedy  for  them  is 
prayer;  to  present  themselves  before 
God  as  criminals ;  and  to  beg  strength 
of  him  to  rise  out  of  this  state.  Then 
would  they  soon  be  changed  and 
brought  out  of  the  mire  and  clay.  But 
the  devil  has  falsely  persuaded  the  doc- 
tors and  the  wise  men  of  the  age  that, 

>The  Myatlcal  Sense  of  Scripture,  Genesis  to  Deuter- 
onomy. «The  Book  of  Job,  in  The  Mystical  Sense  of 
Scripture. 

24 


&ttuffffte  ann  SDeatj^  of  &tlt 

in  order  to  pray,  it  is  necessary  first  to 
be  perfectly  converted.  Hence  people 
are  dissuaded  from  it,  and  hence  there 
is  rarely  any  conversion  that  is  durable. 
The  devil  is  outrageous  only  against 
prayer,  and  those  that  exercise  it,  be- 
cause he  knows  it  is  the  true  means  of 
taking  his  prey  from  him.  He  lets  us 
undergo  all  the  austerities  we  will,  and 
neither  persecutes  those  that  enjoy 
them  nor  those  that  practice  them. 
But  no  sooner  does  one  enter  into  a 
spiritual  life,  a  life  of  prayer,  but  he 
must  prepare  for  strange  crosses,  as  all 
manner  of  persecutions  and  contempts 
in  this  world  are  reserved  for  that  life.^ 
Oh,  wisdom,  oh,  profundity  of  the 
Word  of  God!  The  sight  of  our  sins 
and  of  our  infidelities  without  number 
ought  indeed  to  persuade  us  that  it  is 
not  through  our  own  merits  that  God 
has  chosen  for  us  interior  states,  and 
for  the  purity  of  his  love,  the  more  as, 
since  he  has  penetrated  us  with  the 
liveliest  lights,  and  gratified  us  with  the 

*  Antobiography. 

25 


SDtbotional  mtitim^ 


mystic  ray,  we  have  not  ceased  to  be 
ungrateful  and  rebellious  against  him. 
God  acts  thus,  then,  before  making  the 
soul  enter  into  himself;  he  shows  it  in 
detail  all  its  infidelities  and  offenses, 
which  overthrow  it  and  cast  it  even 
into  the  abyss.^ 

The  Lord  now  removes  all  conscious 
experience  of  his  grace  and  love.  The 
soul  is  at  first  greatly  afflicted,  and  see^ 
the  bad  use  it  has  made  of  his  gifts,  and 
the  self-complacency  it  has  indulged  in 
on  account  of  them.  Its  sighs  and  its 
tears  are  the  expression  of  its  grief; 
then  the  Well-Beloved  overwhelms  it 
with  new  tokens  of  his  love,  which 
throws  it  into  greater  shame  than  ever. 
The  soul  hardly  dares  lift  up  its  eyes, 
until  it  again  forgets  the  past  and  sinks 
itself  in  these  new  favors  of  the  Lord.^ 

dSroping  for  %ig^t 

O  my  Lord,  thou  wast  in  my  heart 
and  demanded  only  a  simple  turning  of 

»The  Mystical  Sense  of  Scripture,  Genesis  to  Deuter- 
onomy,   a  Spiritual  Torrents. 

26 


struggle  anti  SDeat^  ot  ^tlt 

my  mind  inward  to  make  me  perceive 
thy  presence.  0  Infinite  Goodness! 
while  I  was  running  hither  and  thither 
to  seek  thee,  my  life  was  a  burden  to 
me,  although  my  happiness  was  within 
myself.  I  was  poor  in  the  midst  of 
riches,  and  ready  to  perish  with  hun- 
ger, near  a  table  plentifully  spread  and 
a  continual  feast.  O  Beauty,  ancient 
and  new,  why  have  I  known  thee  so 
late?  Alas!  I  sought  thee  where  thou 
w^ast  not,  and  did  not  seek  thee  where 
thou  wast.  It  was  for  want  of  under- 
standing these  words  of  thy  gospel, 
'^The  kingdom  of  God  cometh  not  with 
observation:  neither  shall  they  say, 
Lo  here;  or,  lo  there!  for,  behold,  the 
kingdom  of  God  is  within  you."  This 
I  now  experienced,  for  thou  becamest 
my  King,  and  my  heart  thy  king- 
dom, w^herein  thou  didst  reign  su- 
preme and  performed  all  thy  sacred 
will.^ 

The  soul  has  a  certain  self-esteem, 
w^hich  is  deeply  hidden,  and  a  secret 

^Autobiography. 

27 


2Debotional  mtitinsa 


contempt  (that  is,  pity)  for  others  not 
in  its  own  experience.  It  is  prone  to 
be  scandalized  at  their  faults,  and  is 
hard  toward  them.  It  has  a  secret 
pride,  so  that  it  is  troubled  most  at 
faults  committed  openly,  for  it  would 
fain  be  faultless.  It  maintains  a  re- 
served bearing  to  others,  and  claims  to 
itself  the  gifts  of  God,  forgetting  its 
own  weakness,  loses  self-distrust, 
speaks  rashly,  and  has  a  subtle  desire 
to  attract  notice.  Although  all  these 
facts  and  many  others  are  to  be  found 
deeply  hidden,  the  soul  is  unconscious 
of  them.  If  it  falls  into  some  visible 
fault  it  is  beset  with  a  swarm  of  self- 
reflections,  and  when  there  comes  any 
spiritual  dryness  it  is  dejected,  discour- 
aged, and  distressed,  immediately  be- 
lieving that  it  has  lost  all ;  it  then  en- 
deavors to  do  all  it  can  to  regain  the 
presence  of  God.  It  observes  austere 
silence  at  times,  and  at  others  is  apt  to 
talk  without  end  about  the  things  of 
God.  It  may,  under  the  pretense  of  ob- 
ligation, impose  upon  itself  unneces- 

28 


&ttug0le  anti  S>tati  of  &tlt 

sary  actions,  and  thus  fulfill  its  own 
will  instead  of  the  will  of  God.^ 

The  more  thou  didst  augment  my 
love  and  my  patience,  O  my  Lord,  the 
less  respite  had  I  from  the  most  op- 
pressive crosses;  but  love  rendered 
them  easy  to  bear.  O  ye  poor  souls, 
who  exhaust  yourselves  with  needless 
vexation,  if  you  would  but  seek  God  in 
your  hearts,  there  would  be  a  speedy 
end  to  all  your  troubles,  for  the  in- 
crease of  crosses  would  proportionately 
increase  your  delight.^ 

&tlt''(£ttotU  or  ^tuisftfnff  in  l^aman 

If  the  soul  is  to  know  God,  it  must 
know  its  own  misery  apart  from  him, 
and  God  searches  out  in  its  very  depths 
what  was  most  deeply  hidden  within 
it.  The  grace  of  faith  to  suffer  strip- 
ping has  always  to  do  with  the  most 
deep-seated  and  hidden  faults  of  the 
selfhood.^ 

» Spiritual  Torrents.  •Autobiography.  » Spiritual 
Torrents. 

29 


SDebotional  Wititim0 


I  had  a  fault  common  to  most  of  our 
sex — I  could  not  hear  a  beautiful 
woman  praised  without  finding  fault  in 
her,  artfully  causing  it  to  be  remarked 
to  lessen  the  good  which  was  said  of 
her.  This  fault  of  mine  continued  long, 
and  was  the  fruit  of  gross  and  malig- 
nant pride.  Extravagantly  extolling 
any  one  proceeds  from  a  like  source.^ 

I  did  not  indeed  serve  Thee  yet  with 
that  fervor  which  thou  wast  pleased  to 
give  me  soon  after,  for  I  would  still 
have  been  glad  to  reconcile  thy  love 
with  the  love  of  myself  and  of  the  crea- 
ture; and  unhappily  I  always  found 
some  who  loved  me,  and  whom  I  could 
not  forbear  wishing  to  please ;  not  that 
I  loved  them,  but  for  the  love  that  I 
bore  to  myself.^ 

Canst  thou  deceive  him  (leviathan) 
and  catch  him  in  thy  nets  as  a  bird — he 
who  is  stronger  than  thou  art?  Or  wilt 
thou  bind  him,  and  canst  thou  chain 
him  down  in  some  corner,  to  make  use 
of  him  according  to  thy  need,  as  one 

>,  'Autobiography. 

30 


fetruffffle  and  SDeatJ  ot  &elf 

makes  use  of  a  slave?  For  it  was  in 
that  way  that  he  was  brought  under 
subjection  to  man  before  his  sin. 

Whatever  help  you  may  obtain  from 
your  spiritual  friends,  can  you  cut  him 
off,  as  those  think  they  can  do  who 
say  that  it  is  not  necessary  to  abandon 
ourselves  to  God,  unless  we  have  sup- 
pressed (or  take  away)  self-love?  God 
asks  those,  in  the  person  of  Job, 
whether  they  will  ever  be  able  to  accom- 
plish that.  It  is  a  hydra  which  is  ever 
strengthening  itself;  when  its  head  is 
cut  off,  new  ones  come  again.  But  who 
will  be  able  to  fill  the  reservoir  of  its 
frightful  head,  which,  like  a  hideous 
belly,  contains  in  itself  all  the  thefts 
that  it  commits?  In  that  way  favoring 
its  self-righteousness,  it  retains  all  the 
virtues,  rendering  them  proprietary, 
and  communicating  its  malignity  to 
them,  preventing  them  from  permitting 
themselves  to  be  lost  in  God — as  the 
leviathan  prevents  the  fish  from  swim- 
ming in  the  sea.  In  that  way  it  keeps 
back  all  its  reserves,  the  graces,  the 

31 


SDebotional  mtitinQ^ 


gifts,  the  powers,  the  victories,  etc. 
What  if  you  say  to  yourself,  "I  shall 
yet  be  able  to  chain  him  and  subdue 
him  by  my  strength,''  remember  the 
battle  which  you  have  had  with  him, 
and  what  happened  to  you  for  believ- 
ing that  you  had  the  power  to  throw 
him  down;  and  let  the  remembrance 
of  that  enable  you  to  keep  silence.^ 

Souls  who  have  heard  or  read  that 
they  must  be  "stripped,"  set  about  do- 
ing it  themselves,  and  do  not  progress, 
for,  as  it  is  done  by  self-effort,  God  does 
not  clothe  them  with  himself,  which  is 
his  divine  purpose  in  unclothing  them. 

In  this  stage  the  soul  must  not  seek 
to  sustain  a  life  which  has  to  be  laid 
down.  If  we  truly  desire  to  live  only 
in  God,  we  must  not  cling  to,  or  nour- 
ish our  "own"  life,  in  ever  so  little  a 
degree.  We  must  rest  in  the  hand  of 
the  faithful  God,  and  let  him  do  as  he 
wills. 

Some  souls  are  like  drowning  per- 
sons; they  do  not  cease  to  resist  until 

» The  Book  of  Job,  in  The  Mystical  Sense  of  Scrip- 
ture. 

32 


^ttuQQlt  ann  SDeatjg  ot  &elf 

they  are  exhausted.  In  pity  God  ap- 
pears to  be  hard,  and  gives  the  soul  no 
succor,  so  as  to  cause  it  to  drop  into 
the  helplessness  of  death.  It  ceases 
from  its  own  works,  and  thereby  enters 
into  rest.^ 

These  states  are  not  continuous  in 
their  violence;  there  are  remissions, 
which,  while  they  afford  space  for  tak- 
ing breath,  serve,  at  the  same  time,  to 
render  the  subsequent  trial  more  pain- 
ful. For  nature  will  make  use  of  any- 
thing to  sustain  its  life,  as  a  drowning 
man  will  support  himself  in  the  water 
by  clinging  to  the  blade  of  a  razor, 
without  adverting  to  the  pain  it  causes 
him,  if  there  be  nothing  else  within  his 
reach.2 

Oh,  that  you  could  comprehend  the 
depth  of  this  mystery,  and  learn  the  se- 
crets of  the  conduct  of  God,  revealed  to 
babes,  but  hid  from  the  wise  and  great 
of  this  world,  who  think  themselves 
the  Lord's  counselors,  and  capable  of 
investigating  his  procedures,  and  sup- 

^  Spiritual  Torrents,  a  Concise  View  of  the  Way  to 
God. 

3  33 


SDebotional  mtitinQ^ 


pose  thej  have  attained  that  divine  wis- 
dom hidden  from  the  ejes  of  all  who 
live  in  self,  and  are  enveloped  in  their 
own  works,  and  who  by  a  lively  genius 
and  elevated  faculties  mount  up  to 
heaven,  and  think  to  comprehend  the 
height  and  depth  and  length  and 
breadth  of  God.^ 

But  just  in  proportion  as  this  activ- 
ity decays,  and  is  lost  in  an  amorous 
passivity,  so  does  our  strength  of  resist- 
ance sink  and  diminish,  and,  as  this 
degree  advances,  and  the  soul  becomes 
more  and  more  passive,  it  becomes 
more  and  more  powerless  in  combat. 
As  God  becomes  strong  within,  so  do 
we  become  weak.  Some  regard  this 
impossibility  of  resistance  as  a  great 
temptation,  but  they  do  not  see  that  all 
our  labor,  aided  and  assisted  by  grace, 
can  only  accomplish  the  conquest  of 
our  outward  senses,  after  which  God 
takes  gradual  possession  of  our  inte- 
rior, and  becomes  himself  our  purifier. 
And  as  he  required  all  our  watchful- 

»Autoblography. 

34 


fettuffffle  and  Wtaii  ot  &elt 

ness  while  he  continued  us  in  amoroup 
activity,  so  he  now  requires  all  our 
fidelity  to  let  him  work,  while  he  begins 
to  render  himself  Lord  by  the  subjec- 
tion of  the  flesh  to  the  spirit.^ 

C6e  SDeatS  ot  &elt 

I  shall  try  to  leave  out  as  few  faults 
as  possible,  and  I  depend  on  you  to 
destroy  it  when  your  soul  hath  drawn 
those  spiritual  advantages  therefrom, 
which  God  intended,  and  for  which 
purpose  I  am  willing  to  sacrifice  all 
things,  being  fully  persuaded  of  his 
designs  toward  you,  as  well  for  the 
sanctiflcation  of  others  as  for  your  own 
sanctification. 

But  let  me  assure  you,  this  is  not  at- 
tained, save  through  pain,  weariness, 
and  labor;  and  it  will  be  reached  by  a 
path  that  will  wonderfully  disappoint 
your  expectations.  Nevertheless,  if 
you  are  fully  convinced  that  it  is  on 
the  nothing  in  man  that  God  estab- 
lishes his  greatest  works,  you  will  be 

*■  Concise  View  of  the  Way  to  God. 
35 


SDebottonal  mXtitixiQ^ 


in  part  guarded  against  disappoint- 
ment or  surprise.  He  destroys  that  he 
might  build;  for  when  he  is  about  to 
rear  his  sacred  temple  in  us,  he  first 
totally  razes  that  vain  and  pompous 
edifice  which  human  art  and  power  had 
erected,  and  from  its  horrible  ruins  a 
new  structure  is  formed,  by  his  power 
only.^ 

We  rob  God  of  a  glory  that  he  ex- 
pects of  us,  and  that  he  has  a  right  to 
exact,  and  which  I  dare  say  is  the  pur- 
pose of  our  creation.  We  deprive  our- 
selves by  stubbornness  of  the  greatest 
of  all  good  things,  being  contented  with 
a  kind  of  death  or  mortification,  which 
is  only  the  shadow  of  death,  and  not 
the  reality.  I  am  convinced  that  if  one 
were  to  read  the  "Reflections  upon  the 
Scriptures'^  with  a  spirit  unbiased,  and 
resolved  to  lose  all  things  for  God,  he 
would  find  in  them  a  hidden  manna. 
It  is  fruit  enclosed  in  a  husk;  but  we 
must  break  the  husk,  that  is,  take  away 
self,  in  order  to  taste  sweetness,  and 

>^Autobiography. 

36 


&ttuffo:k  and  S)tati  ot  fbtlt 

pleasantness.  I  pray  God  that  he  may 
choose  for  himself  hearts  determined 
to  be  his  at  their  own  cost.  It  is  all  I 
wish  for,  and  for  which  I  would  give 
my  life  a  thousand  times.^ 

Oh,  glorious  consolation  for  a  man 
who  finds  himself  in  the  last  desola- 
tion, to  want  to  persuade  him  that  the 
afflictions  that  he  suffers  are  the  pen- 
alty of  his  sins !  What !  is  that  a  rea- 
son that  because  a  person  is  unhappy 
he  must  be  guilty?  The  same  things 
which  are  punishments  for  sins,  are 
also  trials  with  which  God  afflicts  and 
purifies  his  own — and  a  person  does 
very  wrong  to  condemn  what  he  does 
not  understand.  Nevertheless,  al- 
though this  reproach  and  this  condem- 
nation from  the  learned,  and  of  him- 
self, may  be  the  heaviest  cross  that  can 
be  experienced,  it  is  not  permitted  to 
be  the  most  necessary:  for  a  person 
only  dies  by  being  convicted  of  his 
error.  It  is  this  condemnation,  joined 
to  reproaches  and  convictions  which 

'  Spiritual  Letters. 

87 


SDebottonal  Mtitim^ 


the  person  has  in  his  mind,  that  truly 
causes  his  death.^ 

Oh,  strange  blindness!  people  take 
the  plentitude  of  divine  justice  for  the 
wrath  of  God,  and  the  breath  of  love 
for  the  breath  of  anger.  Sinners,  it  is 
true,  are  chastised  by  the  breath  of  the 
wrath  of  God,  and  are  consumed  bj  the 
spirit  of  his  anger;  but  as  to  upright 
souls,  they  are  annihilated  by  the 
breath  of  pure  love,  which  goes  forth 
from  God  himself,  and  are  consumed 
by  the  spirit  of  his  divine  justice, 
which,  in  order  that  God  alone  may  re- 
main, takes  away  everything  from  man. 
Nevertheless,  as  these  things  appear 
similar  to  those  who  are  not  divinely 
enlightened,  they  are  taken  for  the 
same  thing,  although  they  may  be  in- 
finitely different.^ 

You  fly  into  a  passion  as  soon  as  any 
one  speaks  to  you.  You  cannot  bear  a 
scornful  or  cold  look.  I  pray  God  to 
help  you.  Do  not  think  that  I  like  to 
have  people  cold  towards  you;  by  no 

ture'^®  Book  of  Job,  in  The  Mystical  Sense  of  Scrip- 
38 


^ttumlt  and  SDtati  ot  &tlt 

means.  Perhaps  they  are  not  really  so. 
Things  happen  without  intention,  and 
God  permits  it,  in  order  that  you  may 
die  to  self.  Be  no  longer  of  a  quick 
temper.  Fretfulness  keeps  one  contin- 
ually in  a  disposition  to  commit  new 
faults.  However,  be  of  good  courage; 
God  is  stronger  than  your  weakness. 
He  will  take  care  of  you.  You  will  ex- 
perience the  battle  between  nature  and 
grace  a  long  time.  Suffer  all  that  you 
cannot  avoid,  but  keep  calm  within. 
When  through  your  vivacity  you  com- 
mit faults,  be  humiliated,  but  do  not 
fret.i 

When  a  tree  is  cut  down  it  has  still 
some  hope;  but  when  a  person  digs  it 
up,  nothing  of  it  remains.  It  is  the 
same  with  man ;  it  is  useless  to  cut  him 
and  diminish  him;  that  only  serves  to 
make  his  propriety  more  apparent  and 
to  strengthen  it.  If  his  root  should 
grow  old  in  the  earth,  as  this  tree  cut 
down  perhaps  as  dead,  when  the  long 
practice  of  virtue  has  reduced  him  to 

*  Spiritual  Letters. 

39 


SDtbotional  mtitixiQ^ 


the  dust  of  liis  humiliation,  and  when, 
by  the  knowledge  which  is  given  him  of 
his  nothingness,  he  sees  himself  there 
useless,  as  it  were,  and  like  a  rotten 
trunk,  he  will  come  forth,  nevertheless, 
by  the  scent  of  the  water ;  the  fragrance 
of  sensible  grace  causes  him  to  spring 
up  and  to  rise  from  the  dead  entirely 
new;  and  it  will  cause  him  to  send 
forth  his  branches  with  much  more 
power  than  at  the  beginning.  O  Pro- 
priety, it  is  necessary  to  root  thee  up, 
in  order  to  destroy  thee.^ 

I  am  not  surprised  at  anything  so 
long  as  truths  pertaining  to  the  in- 
terior remain  untasted.  Many  people 
understand  exterior  mortification,  but 
little  do  they  wish  to  be  brought  to  an 
entire  giving  up  of  their  own  spirit, 
their  ideas,  reasonings,  prejudice,  and 
their  own  will,  that  they  may  enter  the 
narrow  way  of  faith ;  and  being  naked 
and  despoiled  of  all  these  things, 
follow  Jesus,  who  was  stripped  and 
robbed  of  everything  for  love  of  u«. 


*The  Book  of  Job,  in  The  Mystical  Sense  of  Scrip- 
ture. 

40 


fetruffgle  anli  SDeatft  ot  &eU 

And  yet,  we  can  never  attain  to  the 
death  of  the  old  man,  in  order  to  be  re- 
clothed  and  animated  with  the  new 
man,  except  by  this  way.^ 

If  we  do  not  die  to  our  own  will  and 
spirit,  just  as  I  have  said,  we  shall 
never  be  invested  or  filled  with  eternal 
reason  and  pure  love.  Instead  of  a 
narrow  reason,  we  must  have  a  liberal 
one;  instead  of  a  love  mixed  with  self, 
a  pure  and  divine  love.  If  we  leave  our 
own  reason,  we  shall  possess  ths  Wis- 
dom— Christ — as  an  inheritance.  It  is 
for  God  to  illuminate  us.  I  pray  him 
to  do  it.^ 

It  is  believed  that  the  interior  life 
can  be  extin,2:uished  by  dint  of  persecu- 
tion and  crying  it  down ;  but  it  is  just 
then  that  it  multiplies.  The  more 
those  persons  who  teach  it  are  decried, 
persecuted,  or  calumniated,  the  more 
persons  are  found  joining  them  in  or- 
der to  pursue  the  same  path  ;  and  by  its 
very  persecution  it  is  established  and 
increased,    just    as    the    church    was 

»,*  Spiritual  Letters. 

41 


SDebotional  Wxitins& 


founded  and  spread  by  the  blood  of  the 
martyrs.  The  demons  also,  by  their 
cruel  temptations,  take  a  part  in  it,  and 
this  is  most  painful  at  the  commence- 
ment by  the  reason  of  the  feebleness  of 
nature,  which  finds  itself  overwhelmed 
under  the  burden.  But  the  more  this 
soul  is  laden  on  all  sides  with  weak- 
nesses and  miseries,  the  more  it  rises 
again  like  the  palm  tree,  and  the  more 
it  multiplies  itself.^ 

The  soul  that  sees  God  coming  near, 
fears  death  very  much,  well  knowing 
that  it  is  necessary  to  die  to  see  him. 
From  the  time  when  the  state  of  death 
begins,  which  lasts  for  a  long  period, 
it  enters  into  strange  fears,  and  would 
willingly  say,  "I  would  prefer  to  go  no 
further  than  to  pass  through  such  rude 
trials."  It  keeps  itself  aloof,  and  en- 
deavors to  defend  itself  from  death, 
thinking  that  it  even  approaches  God 
when  it  loves  to  remain  in  its  estrange- 
ment ;  and  deceived  as  it  is  by  self-love, 
it  prefers  to  preserve  its  own  life  rather 

»The  Mystical  Sense  of  Scripture,  Genesis-Deuteron- 
omy. 

42 


struggle  anti  3)eat&  ot  &rU 

than  suffer  itself  to  be  carried  away  by 
a  holy  death,  which  would  happily  re- 
suscitate it  in  God.  This  leads  it  to 
say  to  the  director  (much  more  by  its 
real  resistances  than  by  its  words 
alone)  :  "Speak  to  me  thyself;  for  so 
long  as  it  is  only  thou  who  speakest  to 
me,  and  I  keep  to  the  words  of  man  and 
human  means,  or,  at  least  comprehend 
by  reason,  I  shall  not  die;  but  to  go 
upon  the  word  of  God  alone,  and  under 
his  particular  conduct,  in  the  obscurity 
of  a  naked  faith,  I  cannot  resolve  to  do 
it,  for  fear  of  death  and  loss/'^ 

The  means  of  reducing  a  soul  to  total 
ruin,  is  to  take  away  from  it  all  sup- 
port, and  to  destroy  it  on  all  sides ;  for 
if  it  found  the  least  prop  and  the  least 
support,  it  could  not  be  destroyed ;  like 
a  person  who  is  drowning,  as  long  as  he 
finds  props  and  supports  he  will  never 
drown.  If  a  person  were  suspended 
above  the  sea,  although  it  might  be 
only  by  a  small  thread,  he  would  never 
fall   within,    unless   the  thread   were 

1  The  Mystical  Sense  of  Scripture,  Genesis-Deuteron- 
omy. 

43 


9Detiotional  mtitim^ 


broken ;  in  like  manner,  as  long  as  there 
is  a  small  place  in  which  we  are  not  de- 
stroyed, we  are  not  ruined.  That  is 
w^hy  Job  says  that  since  he  is  destroyed 
on  all  sides,  he  is  certainly  ruined,  and 
that  the  hope  which  he  had  in  himself 
or  in  anything  out  of  God,  has  been  not 
only  cut  off,  like  a  tree  which  a  person 
cuts  away,  ( that  would  be  a  small  mat- 
ter, for  it  can  alw^ays  spring  up  again,) 
but  that  it  has  been  snatched  away  like 
a  tree  which  is  plucked  up  and  which 
cannot  spring  up  any  more,  for  nothing 
of  it  remains.  This  comparison  of  the 
tree  is  a  very  good  one;  because  if  there 
remains  only  a  little  root,  it  will  shoot 
forth;  likewise,  if  there  remains  any- 
thing of  the  self-life  in  us  which  is  not 
taken  away,  it  will  gradually  spring  up 
and  increase.  That  is  why,  when  God 
wishes  to  be  very  merciful  to  a  soul, 
he  does  not  allow  the  least  subsistence 
to  remain.^ 

We  see  those  who  content  themselves 
in  practicing  great  outward  austerities, 

» The  Book  of  Job,  in  The  Mystical  Sense  of  Scripture. 
44 


Struggle  and  S>tat^  ot  &elt 

and  yet  by  indulging  their  senses  in 
what  is  called  innocent  and  necessary, 
they  remain  forever  unsubdued;  so 
that  austerities,  however  severe,  will 
not  conquer  the  senses.  To  destroy 
their  power,  the  most  effectual  means 
is,  in  general,  to  deny  them  firmly  what 
will  please,  and  to  persevere  in  this, 
until  they  are  reduced  to  be  without 
desire  or  repugnance.  But  if  we  at- 
tempt, during  the  warfare,  to  grant 
them  any  relaxation,  we  act  like  those 
who,  under  pretext  of  strengthening  a 
man  who  was  condemned  to  be  starved 
to  death,  should  give  him  from  time  to 
time  a  little  nourishment,  which  in- 
deed would  prolong  his  torments,  and 
postpone  his  death. 

It  is  just  the  same  with  the  death  of 
the  senses,  the  powers,  the  understand- 
ing, and  self-will ;  for  if  we  do  not  erad- 
icate every  remains  of  self  subsisting 
in  these,  we  support  them  in  a  dying 
life  to  the  end.  This  state  and  its  ter- 
mination are  clearly  set  forth  by  St. 
Paul.     He  spealcs  of  bearing  about  in 

i'6 


SDetotional  Wititins^ 


the  body  the  dying  of  the  Lord  Jesus. 
(II.  Cor.  4:10.)  But,  lest  we  should 
rest  here,  he  fully  distinguishes  this 
from  the  state  of  being  dead,  and  hav- 
ing our  life  hid  with  Christ  in  God.  It 
is  only  by  a  total  death  to  self  we  can 
be  lost  in  God.^ 

^Autobiography. 


46 


How  happy  are  the  new-born  race, 
Partakers  of  adopting  grace ! 

How  pure  the  bliss  they  share ! 
Hid  from  the  world  and  all  its  eyes. 
Within  their  heart  the  blessing  lies. 

And  conscience  feels  it  there. 

The  moment  we  believe,  't  is  ours ; 
And  if  we  love  with  all  our  powers 

The  God  from  whom  it  came, 
And  if  we  serve  with  hearts  sincere, 
*T  is  still  discernible  and  clear, 

An  undisputed  claim. 


iFattfi 

II 

JFaitl) 

JFor  (Buinance 

I  AM  very  glad  that  God  has  led  you 
by  the  path  of  naked  faith.  It  is  the 
safest,  and,  I  dare  say,  the  only  sure 
way;  inasmuch  as  it  is  always  accom- 
panied by  pure  love,  w^hich  robs  the 
creature  of  all  in  order  to  restore  all 
to  God.  We  are  always  wanting  to  be 
something,  whether  under  nature  or 
grace;  we  know  not  how  to  be  content 
that  God  alone  should  be  in  us,  and  for 
us;  that  we  should  be  glorified  solely 
by  our  destruction.  By  that  means 
only  is  the  old  man  put  off,  and  we 
made  new  creatures  in  Christ  Jesus. 
As  to  what  you  said  about  the  enemy's 
temptations  through  sensible  workings, 
that  does  not  happen  to  souls  led  by 
naked  faith,  because  the  trials  are  suit- 
ed to  the  state  of  the  soul.^ 

*  Spiritual  Letters. 
4  49 


SDebotional  Mtitinesi 


Widely  different  is  the  revelation  of 
Jesus  Christ,  made  to  the  soul  when  the 
eternal  word  is  communicated.  (Gal. 
1 :  16. )  It  makes  us  new  creatures, 
created  anew  in  him.  This  revelation 
is  what  the  devil  cannot  counterfeit. 
From  hence  proceeds  the  only  safe 
transport  or  ecstasy,  which  is  operated 
by  naked  faith  alone,  and  dying  even 
to  the  gifts  of  God,  how  sublime  and 
excellent  soever  they  may  appear,  be- 
cause as  long  as  the  soul  continues  rest- 
ing in  them,  it  does  not  fully  renounce 
itself,  and  so  never  passing  into  God, 
loses  the  real  enjoyment  of  the  Giver, 
by  attachments  to  the  gifts.  This  is 
truly  an  unutterable  loss.* 

On  your  part  continue  to  walk  with- 
out knowing  where,  and  without  wish- 
ing to  know,  trusting  God  only,  who 
will  know  how  to  lead  you  into  himself, 
by  ways  unknown  to  your  thoughts  or 
feelings.^ 

This  is  not  subject  to  delusions  or 
enthusiasm,    for    faith    embraces    the 

*  Autobiography.    «  Spi  ri  tual  Letters. 
50 


£af« 

whole,  and  does  not  expect  or  desire 
anything  for  itself.  This  faith  has  but 
one  subject,  which  is  God,  his  glory, 
and  his  good  pleasure,  which  it  prefers 
to  all  self-interest;  and  this  it  is  that 
produces  the  pure  love  which  loves  the 
whole  of  God,  both  what  he  is,  and  for 
the  sake  of  himself,  without  one  regard 
to  what  we  ourselves  are.^ 

Faith  so  strongly  seizes  on  the  un- 
derstanding as  to  make  it  decline  all 
reasonings,  all  particular  illumina- 
tions and  illustrations,  how  sublime 
soever,  which  sufficiently  demonstrates 
how  far  visions,  revelations,  ecstasies, 
etc.,  differ  from  this,  and  hinder  the 
soul  from  being  lost  in  God.  For  al- 
though by  them  it  appears  lost  in  him 
for  some  transient  moments,  yet  it  is 
not  a  true  loss,  since  the  soul  which  is 
entirely  lost  in  God  finds  itself  again 
no  more.  Faith  then  makes  the  soul 
lose  every  distinct  light,  in  order  to 
place  it  in  its  own  pure  light.^ 

*  Spiritual  Letters.    "Autobiography. 
51 


SDebotional  mtitinQ^ 


Jfor  2Dut8 

Faith  disposes  of  everything  itself; 
it  causes  itself  to  be  accompanied  by 
servants,  but  they  cannot  aid  it  in  this. 
It  prepares  the  necessary  wood  for  the 
sacrifice,  so  that  there  may  remain  no 
pretext  for  eluding  obedience,  although 
iid  a  matter  which  reason  might  regard 
as  suspicious  in  many  points.  Oh, 
fidelity  and  generosity  of  faith!  It  is 
truly  on  good  grounds  that  it  is  the 
source  and  origin  of  a  great  people  and 
of  an  innumerable  multitude  of  saints 
so  much  the  more  admirable  before 
God  as  they  are  the  more  hidden  from 
meh.^ 

It  is  well  to  understand  here  that  we 
do  not  speak  of  the  ordinary  means  of 
salvation,  but  of  a  soul  wholly  interior, 
and  called  to  the  deepest  annihilation ; 
of  a  soul  brought  into  the  whole  truth, 
of  the  all  of  God  and  of  the  nothingness 
of  the  creature ;  and  not  of  a  Christian 
in  the  ordinary  way,  who  relies  almost 
wholly  upon  his  works  for  salvation. 

» The  Mystical  Sense  of  Scripture,  Genesis-Deuteron- 
omy. 

52 


Mtj 

I  know  very  well  that  faith  without 
works  is  dead ;  but  that  is  not  the  case 
here,  since  the  soul  of  which  we  speak 
is  only  annihilated  after  having  been 
employed  in  all  good  works ;  and  having 
exhausted  all  the  good  of  its  own  oper- 
ations, the  work  of  God  becomes  so 
powerful  in  it  as  to  overcome  the  oper- 
ations of  the  creature,  and  absorb  them 
in  such  a  manner  that  the  soul  finds 
itself  deprived  by  excess  (and  not  by 
deficiency)  of  the  blessings  which  as- 
sured its  salvation;  this  convinces  it 
that  it  is  the  salvation  wrought  out  and 
merited  by  Jesus  Christ,  which  is  for 
souls  that  have  renounced  all,  who  are 
dead  to  self-interest — which  is  only  ob- 
tained by  spoliation  and  the  annihila- 
tion of  the  entire  self-life. 

I  know  that  all  men  are  saved  only 
in  and  through  Jesus  Christ;  but  all 
men  are  not  fully  abandoned  to  Jesus 
Christ,  in  order  to  trust  only  in  him 
and  not  in  their  works ;  but  the  latter, 
when  they  shall  have  done  all  the  good 
that  all  the  saints  together  have  done 

53 


SDebotional  WLtitinsfi 


upon  the  earth,  nevertheless  they  could 
not  have  any  hope  of  salvation  except 
in  Jesus  Christ,  and  not  in  their 
works.* 

^Je  %mints  ot  iFaftJ 

God  tempts  Abraham  to  make  the 
last  trial  of  his  faith,  and  to  test  him  to 
the  utmost  in  total  nakedness,  and  in 
the  stripping  of  all  supports;  not  only 
of  human  props,  of  which  he  had  al- 
ready stripped  him  previously,  making 
him  come  forth  from  his  country,  but 
also  of  supports  taken  in  God,  even  in 
all  his  benefits  and  promises.  He 
spares  nothing;  and  to  render  the  thing 
more  severe  and  this  faith  more  mag- 
nanimous, to  prove  and  purify  his  love, 
and  to  rid  him  of  all  self-interest,  and  of 
all  foreign  attachment,  although  most 
legitimate,  he  says  to  him.  Take  thy 
son.  This  word  is  very  sweet ;  not  only 
thy  son,  but  thine  only  son;  how  very 
dear  to  him  must  he  then  have  been! 
He  continues.  Thy  son  whom  thou  lov- 

'  The  Book  of  Job,  in  The  Mystical  Sense  of  Scripture. 
54 


JFaftJ 

est  so  tenderly;  to  make  even  his  love 
serve  for  its  liveliest  grief.  He  names 
him  by  his  name,  Isaac,  placing  before 
his  eyes  all  the  sweetness  of  this 
amiable  victim,  so  as  to  make  him  con- 
ceive so  much  the  more  of  the  greatness 
of  his  loss  and  to  render  it  more  sen- 
sible to  him.  Then  he  adds,  Come  and 
sacrifice  him  to  me  upon  a  distant 
mountain.  Is  it  not  that  the  length  of 
the  road  may  try  his  faith  the  more? 
Isaac,  who  has  always  represented  the 
passive  life,  or  contemplation,  is  to  per- 
ish; faith  must  sacrifice  this  life,  and 
give  it  the  deathblow,  so  that  there  may 
remain  nothing  more  that  can  hinder 
the  total  loss  into  God. 

But  far  from  so  severe  a  temptation 
diminishing  the  faith  of  this  patriarch, 
it  takes  again  even  a  new  vigor;  and 
although  so  surprising  a  command- 
ment as  is  given  him  is  contrary  to 
that  which  God  had  given  to  every  one 
not  to  shed  human  blood,  and  must  hor- 
rify him,  according  to  reason,  in  the 
fear  of  committing  a  parricide.     Yet 

55 


2Debotional  mtitintsfi 


faith  bears  all  that ;  and  trusting  itself 
to  God  above  reason  and  faith,  it  sets 
about  executing  what  has  been  com- 


manded it 


»The  Mystical  Sense  of  Scripture,  Genesis-Deuteron- 
omy. 


56 


Vain  pageantry  and  pomp  of  earth,  adieu ! 
I  have  no  wish,  no  memory  for  you ! 
Rich  in  God's  love,  I  feel  my  noblest  pride 
Spring  from  the  sense  of  having  nought  beside. 


&ttttenlin:»  or  iSlbantionment 


III 

^urtenOet,  or  abanDonment 
Jmnutiiate  ann  WLnqnt^tioninQ 

How  MANY  make  terms  with  God, 
and  put  limits  as  to  how  far  they  will 
submit  to  his  doings?  This  is  abandon- 
ment in  figure,  not  in  reality.  Entire 
abandonment  excepts  nothing,  reserves 
nothing.^ 

Fidelity  requires  us  to  suffer  spolia- 
tion to  the  whole  extent  of  the  designs 
of  God,  without  being  anxious  about 
ourselves,  sacrificing  to  God  all  our  in- 
terests both  for  time  and  for  eternity. 
Nothing  must  be  made  a  pretext  for  re- 
serving or  retaining  the  slightest  atom, 
for  the  least  reservation  is  the  cause  of 
an  irreparable  loss,  as  it  prevents  our 
death  from  being  total.  We  must  let 
God  work  his  absolute  pleasure,  and 
suffer  the  winds  and  tempests  to  beat 

'Spiritual  Torrents. 

59 


SDrtotfonal  mtitixiQ^ 


upon  us  from  every  quarter,  sub- 
merged, as  we  may  often  be,  beneath 
the  tumultuous  billows.^ 

Do  not  fear  that  you  will  displease 
God  with  a  too  violent  constraint ;  but 
live  abandoned  to  him,  and  you  will  be 
at  peace.  He  will  not  permit  that  you 
should  offend  him,  fearing  him  as  you 
do.  The  prudence  of  the  flesh  corrupts 
everything ;  but  true  prudence  which  is 
confidence  in  God  adapts  everything, 
returns  it  buoyant  and  peaceable  for 
God's  service.  On  the  other  hand,  fear 
burdens,  embarrasses,  weakens,  and 
causes  stumblings.  You  must  be  aban- 
doned for  others,  as  well  as  for  your- 
self,2 

j^fiisfolttte  and  JBnre^etbed 

I  have  learned  with  much  joy  of  the 
design  you  have  of  being  God's  without 
reserve.  It  is  the  one  thing  needful  to 
make  our  life  happy.  Give  yourself, 
therefore,  to  God  with  all  your  heart, 
so  that  you  may  not  take  yourself  back 

» Ckjnclse  View  of  the  Wny  to  God.    *  Spiritual  Letters, 
GO 


feutrenDer,  or  iafiantionnttnt 

again.  Regard  yourself  as  one  who  be- 
longs to  him.  Love  him  above  every- 
thing else;  try  to  have  his  will  govern 
all  your  actions;  acquire  the  habit  of 
meditating  within  yourself,  where  God 
is  ever  present;  try  to  retain  this  di- 
vine Presence ;  re-enter  your  own  heart 
often,  that  you  may  speak  with  Ood, 
and  listen  to  him.  Hold  yourself  some- 
times, like  Mary,  at  the  feet  of  your 
Lord.i 

To  love  only  for  one's  self,  the  vir- 
tues, gifts,  and  favors  of  God  is  not  to 
be  worthy  of  him.  Oh,  is  God  not 
enough  worthy  to  be  loved  to  give  him 
all  our  heart,  and  great  enough  to  oc- 
cupy it  entirely,  without  our  wishing 
to  retain  something  with  him?^ 

If  the  lamp,  if  the  distinct  lights, 
which  are  like  little  stars,  and  which 
are  ordinary  graces,  are  extinguished, 
it  is  only  by  the  light  of  the 
Sun,  which  absorbs  them  in  its  light; 
whereas,  the  little  grace  that  the 
wicked  might  have  is  taken  away  from 

^  Spiritual  Letters.  «  The  Mystical  Sense  of  Scripture, 
Genesis-Deuteronomy. 

61 


SDebotlonal  mtitimfi 


him  by  sin.  If  the  step  which  the 
simple  took  to  become  virtuous  should 
appear  to  be  obstructed,  it  is  only  be- 
cause God,  as  a  kind  Father,  seeing 
that  the  weakness  of  this  soul  prevents 
it  from  advancing,  takes  this  child  in 
his  arms  to  carry  it,  and  the  child  per- 
mits him  to  do  it;  while  sinners  leave 
the  path,  the  traces  or  the  steps  of  vir- 
tue, to  enter  the  path  of  sin.* 

But  dearly  beloved,  whoever  you  are 
who  sincerely  wish  to  give  yourselves 
up  to  God,  I  conjure  you,  that  after 
having  once  made  the  donation,  you 
take  not  yourselves  back  again ;  remem- 
ber, a  gift  once  presented  is  no  longer 
at  the  disposal  of  the  giver.^ 

Oh,  blessed  nothingness,  how  glori- 
ous thy  termination  I  what  gain,  O  my 
soul,  hast  thou  not  made  for  all  thy 
losses?  Thou  art  lifted  above  all  by 
the  loss  of  all.^ 

» The  Book  of  Job,  in  The  Mystical  Sense  of  Scripture. 
«A  Short  and  Easy  Method  of  Prayer.  »  Spiritual  Tor- 
rents. 


62 


Long  plunged  in  sorrow,  I  resign 
My  soul  to  that  dear  hand  of  Thine, 

Without  reserve  or  fear. 
That  hand  shall  wipe  my  streaming  eyes 
Or  into  smiles  of  glad  surprise 

Transform  the  falling  tear. 

My  sole  possession  is  Thy  love ; 
In  earth  beneath,  or  heaven  above, 

I  have  no  other  store ; 
And  though  with  fervent  suit  I  pray. 
And  importune  thee,  night  and  day, 

I  ask  thee  nothing  more. 


&ubmi0iG(ion 


IV 

Submission 

aaiillins  ann  €ientnl  Submission 

We  must  serve  God  with  an  unmis- 
takable joy,  that  shows  that  we  serve 
him  with  pleasure.  Furthermore,  you 
should  do  what  you  do  with  an  open- 
ness of  heart  which  lets  people  know 
that  the  yoke  of  obedience  is  neither 
burdensome  nor  cumbrous  to  you.^ 

The  soul  is  in  harmony  with  the  di- 
vine will.  It  has  no  separate  will,  for 
its  will  is  the  will  of  God ;  it  has  no  de- 
sire but  to  fulfill  his  desires,  for  it  has 
lost  all  repugnance,  and  contrariety 
towards  the  will  of  God. 

Its  condition  of  life  has  become  so 
simple  that  it  has  nothing  to  say  about 
itself.  (See  Matthew  10:16,  margin; 
II.  Corinthians  11 :  3. )  It  is  silent,  not 
because  of  reserve,  but  because  its  ex- 

*  Spiritual  Letters. 
5  65 


9Debotional  mtitinQ^ 


perience  passes  all  expression  by  its 
extreme  simplicity.  There  are  no  vis- 
ions, revelations,  ecstasies,  changes  in 
this  degree  of  divine  life.  It  is  above 
all  these,  for  this  way  is  simple,  seeing 
nothing  except  as  in  God,  the  one  cen- 
ter and  principle  of  all  things,  and  en- 
vironed by  him. 

All  distinction  in  service  is  taken 
away.  The  meanest  service  and  the 
(so-called)  highest,  are  alike  beautiful 
to  it  if  but  in  the  divine  will.^ 

"Thy  will  be  done  on  earth,  as  it  is 
in  heaven."  It  is  done  in  heaven  with- 
out resistance  and  without  reluctance. 
All  the  outward  works  that  we  can  do, 
be  they  what  they  will,  will  not,  can- 
not, advance  us,  as  this  total  and  con- 
tinual submission  of  our  will  to  the 
divine — most  infallible  will.  It  is  this 
renunciation  of  ourselves  that  Jesus 
Christ  taught  us;  namely,  to  submit 
continually  our  reason  to  faith,  and  our 
will  to  God.  And  this  is  what  I  require 
of  you,  that  you  simply  enter  into  this 

*  Spiritual  Torrents. 

66 


g)ubmi00ton 


course ;  what  you  see  is  a  work  of  time. 
Faith  brings  us  back  to  our  own  noth- 
ingness, and  by  our  not  being  anything 
leaves  God  to  be  all  that  he  is,  in  him- 
self and  for  himself.  Love  is  the  conse- 
quence of  faith;  the  more  simple  and 
naked  faith  is,  the  more  pure  is  the 
love;  and,  on  the  other  hand,  faith  is 
the  consequence  of  love;  the  more  per- 
fect love  is,  the  more  perfect  is  faith. 
In  the  way  of  which  I  here  speak,  we 
are  screened  from  the  angel  of  dark- 
ness, who  can  transform  himself  into 
an  angel  of  light,  but  not  into  an  angel 
of  love.  Let  us  descend  by  love,  faith, 
and  humility,  keeping  ourselves  in  our 
own  nothingness,  and  we  need  not  fear 
falling.  I  require  of  you  in  the  name 
of  God,  that  you  preserve  an  inviolable 
attachment  to  his  way,  without  waver- 
ing. I  assure  you  that  they  who  pursue 
this  method  are  founded  upon  the  Liv- 
ing Rock,  Christ  Jesus.^ 

>  Spiritual  Letters. 


67 


SDebotional  mtitimfi 


Mit  jFtttit  ot  &ubm(!Ei0fon,  or  ot 
SDbthimtt 

Is  it  not  a  pitiful  thing  to  accuse  a 
person  of  pride  who  abandons  himself 
to  his  God,  who,  despairing  wholly  of 
his  own  strength,  waits  for  his  deliver- 
ance through  the  goodness  and  divine 
power  of  God;  and,  nevertheless,  say- 
ing to  him  that  if  he  take  away  his 
iniquity  himself,  he  will  be  able  to  go 
with  his  face  lifted  up?  Is  there  not 
much  more  pride  when  a  person  be- 
lieves that  he  has  the  power  to  do  it 
by  his  own  strength  rather  than  to  per- 
mit God  to  do  it;  and  to  imagine  that 
one  can  in  that  way  lift  the  head  with- 
out confusion,  and  with  a  secret  assur- 
ance of  having  taken  away  his  sin?  I 
confess  that  I  do  not  understand  that 
virtue,  nor  the  nature  of  that  humility, 
which,  in  making  us  more  powerful 
than  God,  leads  us  to  exalt  ourselves 
without  fear,  and  to  remain  steadfast 
in  that  elevation.  If  the  most  righteous 
man  fall  seven  times,  what  state  is 


68 


&nhmi00ion 


there  without  fear?  The  true  way  not 
to  fear  is  not  to  exalt  ourselves,  and  to 
trust  in  his  righteousness ;  to  abandon 
ourselves  so  fully  to  God  that  he  him- 
self may  be  our  righteousness — then 
we  should  have  no  fear  of  losing  it. 
The  way  to  have  no  fear  of  falling,  is 
to  be  so  low  and  so  annihilated  that  we 
could  fall  no  more;  for  if  I  am  still 
righteous  with  my  own  righteousness, 
I  shall  fall  seven  times  a  day,  and  I  can 
fall  infinitely  more;  but  if  I  am  no 
longer  righteous  with  my  own  right- 
eousness, and  I  am  righteous  with  the 
righteousness  of  God,  I  shall  no  longer 
be  unrighteous,  except  in  withdrawing 
myself  from  that  state.  If  I  exist  no 
longer  in  anything,  and  I  am  in  the 
lowest  state  that  I  can  be,  I  shall  no 
longer  be  able  to  fall.^ 

Jesus  Christ  expired  under  pangs. 
God  uses  the  like  conduct  towards  his 
dearest  servants  to  render  them  con- 
formable to  his  Son,  in  whom  he  is  al- 
ways well  pleased.    But  few  place  that 

*The  Book  of  Job,  In  The  Mystical  Sense  of  Scripture. 
69 


SDetiotional  mtitim^ 


canformity  where  it  ought  to  be.  It  is 
not  in  voluntary  pains  or  austerities, 
but  in  those  which  are  suffered  in  a 
submission  ever  equal  to  the  will  of 
God,  in  a  renunciation  of  our  whole 
selves,  to  the  end  that  God  may  be  our 
all  in  all,  conducting  us  according  to 
his  views,  and  not  our  own,  which  are 
generally  opposite  to  his.  In  fine,  all 
perfection  consists  in  this  entire  con- 
formity with  Jesus  Christ,  not  in 
shining  things  which  men  esteem.  It 
will  only  be  seen  in  eternity  who  are 
the  true  friends  of  God.  Nothing 
pleases  him  but  Jesus  Christ,  and  that 
which  bears  his  mark  or  character.^ 

Do  not  depend  upon  a  feeling  antici- 
pated by  the  will,  but  upon  being  at 
the  actual  moment  abandoned  to  God. 
The  same  God  who  has  until  now 
caused  you  to  act  against  your  dislikes, 
will  enable  you  to  do  so  again,  when  it 


is  necessary .2 

The  root  of  the  tulip  put   in   the 
ground,  seems  to  be  a  very  insignificant 

*  Autobiography.     ^  Spiritual  Letters. 
70 


&ubmi00ion 


thing;  yet  when  the  season  is  come,  it 
produces  a  flower  of  various  colors  and 
very  beautiful  to  the  eye.  If  the  man 
that  had  heard  of  a  tulip,  but  had  never 
seen  one,  should  be  told  that  the  bulb 
would  produce  so  beautiful  a  flower, 
he  would  scarce  believe  it;  and  if, 
through  his  impatience,  he  should  be 
often  taking  up  his  tulip  root  out  of 
the  earth  to  see  the  process,  whether  it 
began  to  shoot  or  no,  he  would  cer- 
tainly incapacitate  it  for  putting  forth 
and  producing  this  excellent  flower. 
And  thus  it  is  with  us,  when  we  will  be 
seeing,  discerning,  and  knowing  what 
God  operates  in  us,  we  only  hinder  his 
work.  There  is  nothing  wanting  on 
our  part  but  fidelity,  patience,  submis- 
sion, and  absolute  resignation  to  our 
Divine  Gardener,  who  in  his  own  time, 
will  let  us  see  the  wonderful  things  he 
hath  wrought  in  us,  while  we  thought 
ourselves  poor,  miserable,  and  desti- 
tute of  all  good.^ 

This  loss  is  called  the  annihilation  of 

*  Spiritual  Letters. 

71 


SDebottonal  ^tltmff^ 


the  powers,  for  although  in  themselves 
thej  still  subsist,  yet  they  seem  anni- 
hilated to  us,  in  proportion  as  charity 
fills  and  inflames,  it  becomes  so  strong, 
as  by  degrees  to  surmount  all  the  activ- 
ities of  the  will  of  man,  subjecting  it  to 
that  of  God,  in  such  sort  that  when  the 
soul  is  docile,  and  leaves  itself  to  be 
purified,  and  emptied  of  all  that  which 
it  has  of  its  own  opposite  to  the  will  of 
God,  it  finds  itself  by  little  and  little 
detached  from  every  emotion  of  its 
own,  and  placed  in  a  holy  indifference, 
wishing  nothing  but  what  God  does 
and  wills.  But  this  never  can  be  ef- 
fected by  the  activity  of  our  own  will, 
even  though  it  were  employed  in  con- 
tinual acts  of  resignation,  because 
these,  though  very  virtuous,  are  so  far 
one's  own  actions,  and  cause  the  will 
to  subsist  in  a  multiplicity,  in  a  kind  of 
separate  distinction  or  dissimilitude 
from  God. 

When  the  will  of  the  creature  en- 
tirely submits  to  that  of  the  Creator, 
suffering  freely  and  voluntarily, — and 

72 


^nhmi^fiion 


yielding  only  a  concurrence  to  the  di- 
vine will  (which  is  its  absolute  submis- 
ision), — suffering  itself  to  be  totally 
surmounted  and  destroyed  by  the  oper- 
ations of  love,  this  absorbs  the  will  into 
itself,  consummates  it  in  that  of  God, 
and  purifies  it  from  all  narrowness, 
dissimilitude,  and  selfishness.^ 

'  Autobiography. 


73 


Come  shame,  come  sorrow,  spite  of  tears, 
Weakness,  and  heart-oppressing  fears, — 
One  soul,  at  least,  shall  not  repine 
To  give  you  room;  come,  reign  in  mine! 


ifelloto^Dtp 


jFe!Ioto»l)fp 

S>Mm  Winion 

Ou,  thou  Word  made  flesh,  whose 
silence  is  inexpressible  eloquence,  thou 
canst  never  be  misapprehended  or  mis- 
taken. Thou  becomest  the  life  of  our 
life,  and  the  soul  of  our  soul.  How 
infinitely  is  thy  language  elevated 
above  all  the  utterances  of  human  and 
finite  articulation!  Thy  adorable 
power,  all  efficacious  in  the  soul  that 
has  received  it,  communicates  itself 
through  them  to  others,  and  as  a  divine 
seed  becomes  fruitful  to  eternal  life.^ 

As  God  transforms  the  soul  into  him- 
self, his  life  is  communicated  to  it  more 
plentifully.  The  love  of  God  for  the 
creature  is  incomprehensible,  and  his 
assiduity  inexplicable;  some  souls  he 

'  Autobiography. 

75 


SDet)ottonal  Mtitine& 


pursues  without  intermission,  prevents 
them,  seats  himself  at  their  door,  and 
delights  himself  in  being  with  them 
and  in  loading  them  with  the  marks  of 
his  love.  He  impresses  this  chaste, 
pure,  and  tender  love  upon  the  heart.^ 

A  philosopher,  seeing  that  he  could 
not  comprehend  the  flowing  and  ebbing 
of  the  sea  without  stopping  to  consider 
it  further,  threw  himself  into  the  sea, 
in  order  to  be  taken  in  by  it;  and  I, 
having  labored  for  some  time  in  look- 
ing at  and  contemplating  the  flow  and 
reflow  of  God  in  his  divine  persons,  and 
seeing  that  I  could  not  comprehend  it 
without  stopping  longer  to  contemplate 
it,  I  am  lost  and  swallowed  up  in  him ; 
and  this  is  the  way  I  have  learned  more 
about  it  in  one  moment  than  I  could 
have  learned  by  my  care  and  solicitude 
during  a  lifetime.^ 

The  soul  is  thus  received  into  God, 
and  is  there  gradually  changed  and 
transformed  into  him,  as  food  is  trans- 

» Concise  View  of  the  Way  to  God.  «The  Book  of 
Job,  In  The  Mystical  Sense  of  Scripture. 

76 


Jfelloto0&ip 


formed  into  the  one  who  has  partaken 
of  it.  All  this  takes  place  without  any 
loss  of  its  own  individual  existence,  as 
has  been  elsewhere  explained. 

When  transformation  begins,  it  is 
called  annihilation,  since  in  changing 
our  form  we  become  annihilated  as  to 
our  own  in  order  to  take  on  his.  This 
operation  goes  on  constantly  during 
life,  changing  the  soul  more  and  more 
into  God,  and  conferring  upon  it  a  con- 
tinually increasing  participation  in 
the  divine  qualities,  making  it  un- 
changeable, immovable,  etc.;  but  he 
also  renders  it  fruitful  in,  and  not  out 
of  himself.^ 

As  soon  as  the  soul  has  died  in  the 
embraces  of  the  Lord,  it  is  united  to 
him  in  truth  and  without  any  inter- 
mediate; for  in  losing  everything,  even 
its  best  possessions,  it  has  lost  the 
means  and  intermediates  which  dwelt 
in  them;  and  even  these  greatest 
treasures  themselves  were  but  inter- 
mediates.    It  is,  then,  from  that  mo- 

»  Concise  View  of  the  Way  to  God. 
77 


SDebotional  WitiUm^ 


ment  united  to  God  immediately,  but 
it  does  not  recognize  it,  nor  does  it 
enjoy  the  fruits  of  its  union  until  he 
animates  it  and  becomes  its  vivifying 
principle.  A  bride  fainting  in  the  arms 
of  her  husband  is  closely  united  to  him, 
but  she  does  not  enjoy  the  blessedness 
of  the  union,  and  may  even  be  uncon- 
scious of  it;  but  when  he  has  contem- 
plated her  for  some  time,  fainting  from 
excess  of  love,  and  recalls  her  to  life 
by  his  tender  caresses,  then  she  per- 
ceives that  she  is  in  possession  of  him 
whom  her  soul  loves,  and  that  she  is 
possessed  by  him.^ 

&our0  l^ttptt  and  probidet 

As  soon  as  a  soul  has  turned  to  God 
and  has  been  cleansed  from  its  sins, 
it  instinctively  desires  to  be  entirely 
united  to  him.  Out  of  God  it  can  never 
find  repose.^ 

There  were  times,  indeed,  when   I 

*  Concise  View  of  the  Way  to  God.  •Spiritual  Tor- 
rents. 

78 


iFeIIotD0]6(p 


found  nature  overcharged ;  but  the  love 
of  God  and  his  grace  rendered  sweet 
to  me  the  very  worst  of  bitters.  His 
invisible  hand  supported  me,  else  I  had 
sunk  under  so  many  probations.  Some- 
times I  said  to  myself,  "All  thy  waves 
and  thy  billows  are  gone  over  me'' 
( Psalm  42 :  7 ) .  "He  hath  bent  his  bow 
and  set  me  as  a  mark  for  the  arrow. 
He  hath  caused  the  arrows  of  his 
quiver  to  enter  into  my  reins''  (Lamen- 
tations 3: 12,  13).  It  seemed  to  me  as 
if  every  one  thought  he  was  in  the  right 
to  treat  me  ill,  and  rendered  service  to 
God  in  doing  it.  I  then  comprehend 
that  it  was  the  very  manner  in  which 
Jesus  Christ  suffered.  He  was  num- 
bered with  the  transgressors.  (Mark 
15 :  28. )  He  was  condemned  by  the 
sovereign  pontiff,  chief  priests,  doctors 
of  the  law,  and  judges  deputed  by  the 
Romans,  who  valued  themselves  on 
doing  justice.  Happy  they  who  by 
suffering  for  the  will  of  God  under  all 
the  like  circumstances,  have  so  near 


79 


9DebotionaI  mtitinQsi 


a  relation  to  the  sufferings  of  Jesus 
Christ  I^ 

Nothing  is  more  easy  than  to  avoid 
sin  when  we  are  kept  carefully  without 
and  within.  That  knowledge  caused 
the  Prophet-King  to  desire  a  guard 
over  his  lips.  God  surrounds  the  soul 
within,  and  keeps  it  by  the  unction  of 
grace ;  and  without  by  a  wisdom  which, 
adjusting  all  its  deeds,  prevents  the 
weaknesses  of  nature,  and  it  is  then  a 
fountain  sealed. 

All  that  it  undertakes  for  God  pros- 
pers; and  it  seems  that  God  has  no 
other  desire  than  to  please  this  heart 
that  loves  him.^ 

There  are  souls  whom  God  loves,  and 
others  who  are  his  delight.  You  are  of 
the  latter  class.  Allow  yourself  then 
to  be  led  by  him,  who  loves  you  ten- 
derly. The  more  self  is  crucified 
within  you,  the  more  God  will  possess 
you.  It  is  not  you  yourself  who  will 
destroy  self ;  but  by  remaining  faithful 
in  the  deprivation  of  all  life  of  which 

» Autobiography.    '  The  Book  of  Job  In  The  Mystical 

Sense  of  Scripture. 

80 


jfdloto0|&tp 


he  is  not  the  principle,  he  will  perform 
in  you  this  work.^ 

There  are  not  only  springs  in  God, 
but  there  are  bottomless  depths  and 
mighty  rivers,  of  which  something  is 
shown  to  this  soul.  There  are  depths 
in  which  it  is  lost  never  to  come  out; 
there,  being  contained  in  the  abyss 
itself,  it  is  made  one  in  it,  and  in  this 
essential  union  there  issues  out  from 
it  (as  from  God,  it  existing  no  longer, 
but  God  being  in  it  and  for  it)  rivers, 
waters,  and  fountains,  to  be  distributed 
outwardly  according  to  the  need  of 
every  one.  But  it  is  necessary  for  this 
that  it  should  have  arrived  not  only  at 
the  land,  God, — in  w^hich  it  lives  and 
drinks  as  from  the  spring, — ^but,  more- 
over, it  must  be  sunk,  lost,  transformed 
in  God,  in  order  that  there  may  flow 
from  God  by  it  rivers,  waters,  and 
fountains;  because  these  all  issue  out 
of  the  immense  plains  of  the  divinity, 
and  from  the  mountains  of  his  power 
and  grandeur.2 

'  Spiritual  Letters.    » The  Mystical  Sense  of  Scripture, 
Genesis-Deuteronomy. 

6  81 


SDtbattonal  mtitins^ 


You  must  begin  by  giving  God  some 
proof  of  the  love  you  bear  him,  not  by 
rejoicing  in  his  loving  caresses,  but  by 
applying  yourself  to  your  duties.  You 
should  preserve  the  near  presence  of 
God  in  all  that  you  do,  and  not  be 
troubled  when  you  lose  the  feeling  of 
this  Divine  Presence,  provided  you 
keep  the  truth  of  it.^ 

*  Spiritual  Letters. 


82 


I  LOVE  my  God,  but  with  no  love  of  mine, 

For  I  have  none  to  give ; 
I  love  thee,  Lord,  but  all  the  love  is  thine, 

For  by  thy  life  I  live. 
I  am  as  nothing,  and  rejoice  to  be 
Emptied  and  lost  and  swallowed  up  in  thee. 


Communion 


VI 

Communion 
Jntjoatti  Communion 

It  is  not  necessary  to  write  except 
in  real  need  and  it  would  not  be  well 
to  interrupt  inward  communion  with 
God  in  order  to  write,  or  speak  of  God. 
Communion  itself  may  be  made  to  give 
place  to  our  employment;  for  anything 
which  God  orders  concerning  us  ought 
to  be  preferred  to  everything  else.  It 
is  very  needful  to  know  that  God's 
possession  of  us  is  not  lost,  or  even 
enfeebled  by  any  of  the  acts  connected 
with  our  calling.  It  is  only  affected 
by  acts  coming  from  our  own  choice, 
they  are  the  fruits  of  our  own  will, 
which  is  entirely  opposed  to  the  pure 
will  of  God.i 

In  this  state  comes  that  ineffable 
silence  by  which  we  not  only  subsist  in 

>  Spiritual  Lietters. 

85 


fiD^botional  mtitine^ 


God,  but  commune  with  him,  and 
which,  in  a  soul  thus  dead  to  its  own 
working,  and  general  and  fundamental 
self-appropriation,  becomes  a  flux  and 
reflux  of  divine  communion,  with  noth- 
ing to  sully  its  purity,  for  there  is 
nothing  to  hinder  it. 

The  soul  then  becomes  a  partaker  of 
the  ineffable  communion  of  the  Trinity, 
where  the  Father  of  spirits  imparts  his 
spiritual  fecundity,  and  makes  it  one 
spirit  with  himself.  Here  it  is  that  it 
communes  with  other  souls,  if  they  are 
suflSciently  pure  to  receive  its  commu- 
nications in  silence,  according  to  their 
degree  and  state;  here,  that  the  in- 
effable secrets  are  revealed,  not  by  a 
momentary  illumination,  but  in  God 
himself,  where  they  are  all  hid,  the  soul 
not  possessing  them  for  itself,  nor 
being  ignorant  of  them.^ 

feflmt  anti  Wintta^im  ^tam 

The  prayer  of  the  state  of  faith  is  an 
absolute  silence  of  all  the  powers  of  the 

*  Concise  View  of  the  Way  to  God. 

86 


Communfon 


soul,  and  a  cessation  of  every  working, 
however  delicate,  especially  toward  its 
termination.  The  soul  in  that  state, 
perceiving  no  more  prayer,  and  not 
being  able  to  set  apart  fixed  seasons  for 
it,  since  all  such  exercises  are  taken 
away,  is  led  to  think  that  it  has  abso- 
lutely lost  all  kind  of  devotion.  But 
when  life  returns,  prayer  returns  with 
it,  and  accompanied  with  a  marvelous 
facility ;  and  as  God  takes  possession  of 
the  senses  and  faculties,  its  devotion 
becomes  sweet,  gentle,  and  very  spir- 
itual, but  always  in  God.  Its  former 
devotion  caused  it  to  sink  within  itself, 
that  it  might  enjoy  God,  but  that  which 
it  now  has,  draws  it  out  of  self,  that 
it  may  be  more  and  more  lost  and 
changed  in  God.^ 

Nothing  now  was  more  easy  to  me 
than  prayer.  Hours  passed  away  like 
moments,  while  I  could  hardly  do  any- 
thing else  but  pray.  The  fervency  of 
my  love  allowed  me  no  intermission. 
It    was    a    prayer    of    rejoicing    and 

^  Concise  View  of  the  Way  to  God. 

87 


SDel)otiondI  mtitingi& 


possessing,  devoid  of  all  busy  imagina- 
tions and  forced  reflections;  it  was  a 
prayer  of  the  will,  and  not  of  the  head, 
wherein  the  taste  of  God  was  so  great, 
so  pure,  unblended  and  uninterrupted, 
that  it  drew  and  absorbed  the  power  of 
my  soul  into  a  profound  recollection 
without  act  or  discourse.  For  I  had 
now  no  sight  but  of  Jesus  Christ  alone. 
All  else  was  excluded,  in  order  to  love 
with  the  greater  extent,  without  any 
selfish  motives  or  reasons  for  loving.^ 

^Autobiography. 


88 


Oh  !  it  is  good  to  soar, 

These  bolts  and  bars  above, 

To  Him  whose  purpose  I  adore, 
Whose  providence  I  love ; 

And  in  thy  mighty  will  to  find 

The  joy,  the  freedom  of  the  mind. 


^tanqufllit^ 


VII 

Ctanquillit]? 

tranquillity  ^gtougfi  ^tmH' 
tormation 

There  are  a  thousand  things  that 
might  be  said  about  the  inward  and 
celestial  life  of  the  soul  thus  full  of  life 
in  God,  which  he  dearly  cherishes  for 
himself,  and  which  he  covers  externally 
with  abasement,  because  he  is  a  jealous 
God.  But  it  would  require  a  volume, 
and  I  have  only  to  fulfill  your  request. 
God  is  the  life  and  soul  of  this  soul, 
which  thus  uninterruptedly  lives  in 
God,  as  a  fish  in  the  sea,  in  inexpress- 
ible happiness,  thouj2:h  loaded  with  the 
sufferings  which  God  lays  upon  it  for 
others. 

It  has  become  so  simple,  especially 
when  its  transformation  is  far  ad- 
vanced, that  it  goes  its  way  perpetually 

91 


SDebotional  MtitinQ^ 


without  a  thought  for  any  creature  or 
for  itself.  It  has  but  one  object,  to  do 
the  will  of  God.^ 

I  experienced  these  words  in  the 
Canticles:  "Thj  name  is  as  precious 
ointment  poured  forth;  therefore  do 
the  virgins  love  thee."  For  I  felt  in 
my  soul  an  unction  which,  as  a  salu- 
tary balsam,  healed  in  a  moment  all 
my  wounds.  I  slept  not  that  whole 
night,  because  thy  love,  O  my  God, 
flowed  in  me  like  a  delicious  oil,  and 
burned  as  a  fire  which  was  going  to 
devour  in  an  instant  all  that  was  left 
of  self.2 

%it  ^tanqufl  &ouI  Witmain0  WLnDi^-- 
tutfitd  hv  (S^ttttnal  Contiitiongi 

The  senses  suffer  pain  and  remain 
subject  to  suffering,  but  the  central 
depth  of  the  soul  retains  its  equanimity 
because  He  who  possesses  it  is  im- 
mutable. There  appears  to  be  a  sep- 
aration of  the  two  parts,  the  his/her  and 
the    lower;    they    live    together    like 

» Concise  View  of  the  Way  to  God.    'Autobiography. 
92 


CcanquilUtg 


strangers  who  do  not  know  each  other. 
No  pain  prevents  the  perfect  peace, 
tranquillity,  joy,  and  immoveableness 
of  the  higher  part,  as  the  divine  condi- 
tion of  the  higher  does  not  hinder 
extreme  suffering  in  the  lower.* 

When  the  new  name  has  been  given, 
and  the  soul  is  well  advanced,  it  sees 
all  things  in  God  and  God  in  all  things. 
Sin,  which  before  gave  it  so  much 
fright,  terrifies  it  no  longer ;  all  hell  it- 
self could  not  dismay  it,  because  it  can 
no  longer  see  anything  distinct  from 
God  himself,  where  there  is  no  sin,  but 
perfect  holiness.  This  manner  of  ex- 
pressing itself,  so  simple  and  natural, 
is  so  appropriate  to  the  soul  of  this 
degree,  that  although  it  would,  it  could 
not  do  otherwise.  Let  those  who  do 
not  comprehend  this  believe  it  not  im- 
possible. It  must  be  thus  because  the 
soul  that  has  been  received  into  God 
can  no  longer  see  these  things  but  as 
God  sees  them,  without  fear,  without 
trouble,  without  emotion,  without  mal- 

*  Spiritual  Torrents. 

93 


2Debotional  saititing^ 


ice,  without  fault,  taking  part  in  his 
divine  attributes  in  proportion  as  it  is 
received  into  his  unity.^ 

» The  Mystical  Sense  of  Scripture,  Genesis  to  Deuter- 
onomy. 


04 


€)n  |0raj»er,  or  fl^etljoD  of 


Iprefatorp  ii3ate 


The  following  selections  are  taken 
wholly  from  Madame  Gujon^s  book 
entitled,  "A  Short  and  Easy  Method  of 
Prayer."  The  selections  are  necessarily 
brief,  and  comparatively  few  of  them 
can  be  given  here,  but  nevertheless 
quite  full  enough  to  give  somewhat  of 
a  complete  outline  of  her  teaching  on 
this  subject.  The  general  trend  of  her 
work  in  consecutive  order  is  here 
strictly  adhered  to.  However,  it  is 
only  just,  both  to  the  author  as  well  as 
to  the  present  compiler  of  these  selec- 
tions to  say  that,  partly  in  phraseology 
and  wholly  in  the  arrangement  of  the 
headings  of  the  difiPerent  parts,  there  is 
a  very  noticeable  departure  from  the 
original  plan  of  division  and  topical 
statement,  thus  undoubtedly  enabling 
the  reader  to  more  easily  comprehend 
the  author's  meaning,  (which  is  often 
difficult    to    understand,    because    of 

7  97 


^tttattftv  iRote 


involved  statements,  and  words  and 
phrases  peculiar  to  her,)  and  also  to 
more  readily  follow  the  whole  plan  of 
her  book.  She  closed  her  preface  to 
this  work,  thus  appropriately  intro- 
ducing a  subject  of  this  character  to 
the  reader,  as  follows : 

"It  is  thou  alone,  O  holy  Jesus,  who 
lovest  simplicity  and  innocence,  ^and 
whose  delight  is  to  dwell  with  the  chil- 
dren of  men'  (Proverbs  8:31),  with 
those  who  are,  indeed,  willing  to  be- 
come kittle  children'  (Matthew  18: 3) ; 
it  is  thou  alone  who  canst  render  this 
little  work  of  any  value,  by  imprinting 
it  on  the  heart,  and  leading  those  who 
read  it  to  seek  thee  within  themselves, 
where  thou  reposest  as  in  the  manger, 
waiting  to  receive  proofs  of  their  love, 
and  to  give  them  testimony  of  thine. 
They  lose  these  advantages  by  their 
own  fault.  But  it  belongeth  unto  thee, 
O  child  Almighty!  uncreated  Love! 
silent  and  all-containing  Word!  to 
make  thyself  loved,  enjoyed,  and  un- 
derstood.    Thou  canst  do  it;  and  I 

98 


^tttatot^  jlJoU 


know  thou  wilt  do  it  by  this  little  work, 
which  belongeth  entirely  to  thee,  pro- 
ceedeth  wholly  from  thee,  and  tendeth 
only  to  thee.''  D.  D.  L. 


99 


Thou  hast  an  ear  to  hear ; 

A  heart  to  love  and  bless ; 
And,  though  my  notes  were  e'er  so  rude, 

Thou  wouldst  not  hear  the  less ; 
Because  thou  knowest  as  they  fall, 
That  love,  sweet  love,  inspires  them  all. 


inttoouctotp 


1.  All  are  capable  of  prayer,  and  it 
is  a  dreadful  misfortune  that  almost 
all  the  world  have  conceived  the  idea 
that  they  are  not  called  to  prayer. 

Prayer  is  nothing  but  the  applicar 
tion  of  the  heart  to  God,  and  the 
internal  exercise  of  love.  St.  Paul  haa 
enjoined  us  to  "pray  without  ceasing'' 
(I.  Thessalonians  5 :  17),  and  our  Lord 
bids  us  watch  and  pray  ( Mark  13 :  33, 
37)  ;  all  therefore  may,  and  all  ought  to 
practice  prayer. 

2.  Let  all  pray ;  you  should  live  by 
prayer,  as  you  should  live  by  love. 

Let  all  without  exception  come,  for 
Jesus  Christ  hath  called  all. 

Yet  let  not  those  come  who  are  with- 
out a  heart ;  they  are  excused ;  for  there 
must  be  a  heart  before  there  can  be 
love. 

3.  All  who  are  desirous  of  prayer, 
may    easily    pray,    enabled    by    those 

101 


JnttoHuctotj 


ordinary  graces  and  gifts  of  the  B.o\j 
Spirit  which  are  common  to  all  men. 

Prayer  is  the  key  to  perfection,  and 
the  sovereign  good;  it  is  the  means  of 
d^liyering  us  from  every  vice,  and  of 
obtaining  us  every  virtue;  for  the  one 
great  means  of  becoming  perfect  is  to 
walk  in  the  presence  of  God. 

4.  You  must,  then,  learn  a  species 
of  prayer  which  may  be  exercised  at  all 
times;  which  does  not  obstruct  out- 
ward employments;  which  may  be 
equally  practiced  by  princes,  kings, 
prelates,  priests  and  magistrates,  sol- 
diers and  children,  tradesmen,  labor- 
ers, women  and  sick  persons;  it  is  not 
the  prayer  of  the  head,  but  of  the  heart. 

It  is  not  a  prayer  of  the  understand- 
ing alone,  for  the  mind  of  a  man  is  so 
limited  in  its  operations  that  it  can 
have  but  one  object  at  a  time ;  but  it  is 
the  prayer  of  the  heart  which  is  not 
interrupted  by  the  exercises  of  reason. 

5.  Nothing  is  so  easily  obtained  as 
the  possession  and  enjoyment  of  God. 
He  is  more  present  to  us  than  we  are 

102 


Jnttolittctot? 


to  ourselves.  Will  it  not  then  be  highly 
sinful  to  neglect  prayer?  But  doubt- 
less you  will  not,  when  you  have 
learned  the  method,  which  is  the  eas- 
iest in  the  world. 


103 


SDttotional  mcitin^n 


iRt0t  Degtee 

There  are  two  ways  of  introducing 
a  soul  into  prayer,  which  should  be 
pursued  for  some  time ;  the  one  is  medi- 
tatiotiy  the  other  is  reading,  accom- 
panied by  meditation, 

1.  Meditative  reading  is  the  choos- 
ing some  important  practical  or  spec- 
ulative truth,  always  preferring  the 
practical,  and  proceeding  thus :  What- 
ever truth  you  have  chosen,  read  only 
a  small  portion  of  it,  endeavoring  to 
taste  and  digest  it,  to  extract  the  es- 
sence and  substance  of  it,  and  proceed 
no  farther  while  any  savor  or  relish 
remains  in  the  passage;  then  take  up 
your  book  again  and  proceed  as  before, 
seldom  reading  more  than  half  a  page 
at  a  time.  Those  who  read  fast,  reap 
no  more  advantage  than  a  bee  would 
by  only  skimming  over  the  surface  of 
the  flower,  instead  of  waiting  to  pene- 
trate into  it,  and  extract  its  sweets. 

104 


JFft0t  SDefftte 


Much  reading  is  rather  for  scholastic 
subjects  than  divine  truths.  To  re- 
ceive profit  from  spiritual  books,  we 
must  read  as  I  have  described;  and  I 
am  certain  that  if  that  method  were 
pursued,  we  should  become  gradually 
habituated  to  prayer  by  our  reading, 
and  more  fully  disposed  for  its  exer- 
cise. 

2.  Meditation,  which  is  the  other 
method,  is  to  be  practiced  at  an  appro- 
priate season,  and  not  in  the  time  of 
reading.  Then  let  a  lively  faith  in  God, 
immediately  present  in  our  inmost 
souls,  produce  an  eager  sinking  into 
ourselves,  restraining  all  our  senses 
from  wandering  abroad. 

3.  When  we  are  thus  fully  entered 
into  ourselves,  and  warmly  penetrated 
throughout  with  a  lively  sense  of  the 
divine  Presence;  w^hen  the  senses  are 
all  recollected,  and  withdrawn  from 
the  circumference  to  the  center,  and 
the  soul  is  sweetly  and  silently  em- 
ployed on  the  truths  we  have  read,  not 
in  reasoning,  but  in  feeding  thereon, 

105 


SDebotfonal  WititinQfi 


and  animating  the  will  by  affection, 
rather  than  by  fatiguing  the  under- 
standing by  study,  meditation  then  be- 
comes silent  prayer,  or  soul-commun- 
ion with  God,  holding  sweet,  though 
inaudible  converse  with  the  Divine 
Presence. 

4.  But  as  I  have  said  that  our  direct 
and  principal  exercise  should  consist 
in  the  contemplation  of  the  Divine 
Presence,  we  should  be  exceedingly 
diligent  in  recalling  our  dissipated 
senses,  as  the  most  easy  method  of  over- 
coming distractions;  for  a  direct  con- 
test only  serves  to  irritate  and  augment 
them;  whereas,  by  sinking  within, 
under  a  view  by  faith  of  a  present  God, 
and  simply  recollecting  ourselves,  we 
wage  insensibly  a  very  successful, 
though  indirect  war  with  them. 


106 


9^tr}itaiitt  Prapet 


s^mmiMt  ptapet 

1.  Those  who  cannot  read  books, 
are  not,  on  that  account,  excluded  from 
prayer.  The  great  book  which  teaches 
all  things,  and  which  is  written  all 
oyer,  within  and  without,  is  Jesus 
Christ  himself. 

The  method  they  should  practice  is 
this :  They  should  first  learn  this  fun- 
damental truth,  that  "the  kingdom  of 
God  is  within  them''  (Luke  17:21), 
and  that  it  must  be  sought  there  only. 

2.  They  should  then  repeat  the 
Lord's  Prayer  in  their  native  tongue, 
pondering  a  little  upon  the  meaning  of 
the  words,  and  the  infinite  willingness 
of  that  God  who  dwells  within  them  to 
become,  indeed,  "their  Father."  Then, 
continuing  the  Lord's  Prayer,  let  him 
beseech  this  King  of  Glory  to  reign  in 
him,  abandoning  himself  to  God,  that 

'  107 


SDtbotfonal  WLtitintsfi 


he  may  do  it,  and  acknowledge  his 
right  to  rule  over  him. 

If  they  feel  an  inclination  to  peace 
and  silence,  let  them  not  continue  the 
words  of  the  prayer  so  long  as  this  sen- 
sation holds;  and  when  it  subsides,  let 
them  go  on  with  the  second  petition, 
^Thy  will  be  done  on  earth  as  it  is  in 
heaven,"  upon  which  let  these  humble 
supplicants  beseech  God  to  accomplish 
in  them,  and  by  them,  all  his  will,  and 
let  them  surrender  their  hearts  and 
freedom  into  his  hands,  to  be  disposed 
of  as  he  pleases.  But  they  should  not 
burden  themselves  with  frequent  repe- 
titions of  set  forms,  or  studied  prayers ; 
or  the  Lord's  Prayer,  once  repeated  as 
I  have  just  described,  will  produce 
abundant  fruit. 

3.  At  other  times,  they  may  place 
themselves  as  sheep  before  their  Shep- 
herd, looking  up  to  him  for  their  true 
food:  O  divine  Shepherd,  thou  feedest 
thy  flock  with  thyself,  and  art  indeed 
their  daily  bread. 

On  other  occasions,  we  may  look  to 

108 


9$MUtibe  ^tam 


him  as  a  physician,  and  present  for  his 
healing  virtue  all  our  maladies;  but 
always  without  perturbation,  and  with 
pauses  from  time  to  time,  that  the 
silence,  being  mingled  with  action,  may 
be  gradually  extended,  and  our  own 
exertion  lessened ;  till  at  length,  by  con- 
tinually yielding  to  God's  operations, 
he  gains  the  complete  ascendajicy,  as 
shall  be  hereafter  explained. 


109 


SDebotional  mtitinQfi 


%econD  Deiaftee 

1.  Some  call  the  second  degree  of 
prayer  contemplation,  the  prayer  of 
faith  and  stillness,  and  others  call  it 
the  prayer  of  simplicity,  I  shall  here 
use  this  latter  appellation,  as  being 
more  just  than  that  of  contemplation, 
which  implies  a  more  advanced  state 
than  I  am  now  treating  of. 

2.  First,  as  soon  as  the  soul  by  faith 
places  itself  in  the  presence  of  God, 
and  becomes  recollected  before  him,  let 
it  remain  thus  for  a  little  time  in  re- 
spectful silence. 

3.  I  would  warmly  recommend  to 
all,  never  to  finish  prayer  without  re- 
maining some  little  time  afterward  in 
a  respectful  silence.  It  is  also  of  the 
greatest  importance  for  the  soul  to  go 
to  prayer  with  courage,  and  to  bring 
with  it  such  a  pure  and  disinterested 
love  as  seeks  nothing  from  God  but  to 
please  him,  and  to  do  his  will;  for  a 

110 


feeconti  SDegtee 


servant  who  only  proportions  his 
diligence  to  his  hope  of  reward,  is  un- 
worthy of  any  recompense. 


Ill 


SDtl)0tionaI  QQlrlting^ 


9tlDitie0 

1.  Though  God  has  no  other  desire 
than  to  impart  himself  to  the  loving 
soul  that  seeks  him,  yet  he  frequently 
conceals  himself  from  it,  that  it  may 
be  roused  from  sloth,  and  impelled  to 
seek  him  with  fidelity  and  love. 

2.  Thus  only  can  you  demonstrate 
that  it  is  himself  alone,  and  his  good 
pleasure  that  you  seek;  and  not  the 
selfish  delights  of  your  own  sensations 
in  loving  him.  Be  patient  in  prayer, 
though  during  your  whole  lifetime  you 
should  do  nothing  else  than  wait  the 
return  of  the  Beloved  in  a  spirit  of  hu- 
miliation, abandonment,  contentment, 
and  resignation. 


112 


atiantionmtnt 


a&anDonment 

1.  Here  we  must  begin  to  abandon 
and  give  up  our  whole  existence  to  God, 
from  the  strong  and  positive  conviction 
that  the  occurrences  of  every  moment 
result  from  his  immediate  will  and  per- 
mission, and  are  just  such  as  our  state 
requires. 

2.  Abandonment  is  a  matter  of  the 
greatest  importance  in  our  progress ;  it 
is  the  key  to  the  inner  court,  so  that  he 
who  knows  truly  how  to  abandon  him- 
self will  soon  become  perfect. 

3.  Abandonment  is  the  casting  off 
all  selfish  care,  that  we  may  be  alto- 
gether at  the  divine  disposal.  All 
Christians  are  exhorted  to  abandon- 
ment. (Matthew  6:32-34;  Proverbs 
3:6;  16:3;  Psalm  37:5.)  Our  aban- 
donment, then,  should  be,  both  in 
respect  to  external  and  internal  things, 
an  absolute  giving  up  of  all  our  con- 
cerns into  the  hands  of  God. 

8  113 


SDel)otionaI  Wititim^ 


4.  It  is  practiced  by  continually  los- 
ing our  own  will  in  the  will  of  God; 
renouncing  every  private  inclination 
as  soon  as  it  arises,  however  good  it 
may  appear,  that  we  may  stand  in 
indifference  with  respect  to  ourselves, 
and  only  will  what  God  has  willed 
from  all  eternity;  resigning  ourselves 
in  all  things,  whether  for  soul  or  body, 
for  time  or  eternity;  forgetting  the 
past,  leaving  the  future  to  providence, 
and  devoting  the  present  to  God ;  satis- 
fied with  the  present  moment,  which 
brings  with  it  God's  eternal  order  in 
reference  to  us,  and  is  as  infallible  a 
declaration  of  his  will  as  it  is  inevitable 
and  common  to  all. 


114 


fbnttetim^ 


%n(tttins» 
mtepm  a0  ttom  (EoH 

1.  Be  patient  under  all  the  suffer- 
ings God  sends ;  if  your  love  to  him  be 
pure,  you  will  not  seek  him  less  on 
Calvary  than  on  Tabor.  Be  not  like 
those  who  give  themselves  to  him  at 
one  season,  only  to  withdraw  from  him 
at  another. 

2.  No,  beloved  souls,  you  will  not 
find  consolation  in  aught  but  in  the 
love  of  the  cross,  and  in  total  abandon- 
ment; who  savoreth  not  the  cross, 
savoreth  not  the  things  that  be  of  God. 
( See  Matthew  16 :  23. )  Abandonment 
and  the  cross  go  hand-in-hand  together. 

3.  As  soon  as  anything  is  presented 
in  the  form  of  suffering,  and  you  feel  a 
repugnance,  resign  yourself  immedi- 
ately to  God  with  respect  to  it,  and  give 
yourself  up  to  him  in  sacrifice. 


115 


SDebotional  mtitinsfi 


1.  It  will  be  objected,  that,  by  this 
method,  we  shall  have  no  mysteries 
imprinted  on  our  minds;  but  so  far  is 
this  from  being  the  case,  that  it  is  the 
peculiar  means  of  imparting  them  to 
the  soul. 

2.  In  this  state  of  abandonment 
Jesus  Christ  frequently  communicates 
some  peculiar  views,  or  revelations  of 
his  states ;  these  we  should  thankfully 
accept,  and  dispose  ourselves  for  what 
appears  to  be  his  will;  receiving 
equally  whatever  frame  he  may  bestow, 
and  having  no  other  choice  but  that 
of  ardently  reaching  after  him,  of 
dwelling  ever  with  him,  and  of  sink- 
ing into  nothingness  before  him,  and 
accepting  indiscriminately  all  his  gifts, 
whether  darkness  or  illumination, 
fecundity  or  barrenness,  weakness  or 
strength,  sweetness  or  bitterness,  temp- 

116 


9?^0Utft0 


tations,  distractions,  pain,  weariness, 
or  uncertainty. 

3.  God  engages  some,  for  whole 
years,  in  the  contemplation  and  enjoy- 
ment of  a  single  mystery,  the  simple 
view  or  contemplation  of  which  recol- 
lects the  soul;  let  them  be  faithful  to 
it;  but  as  soon  as  God  is  pleased  to 
withdraw  this  view  from  the  soul,  let  it 
freely  yield  to  the  deprivation. 


117 


SDtbotional  WLtitim^ 


IPIrtue 

1.  It  is  thus  that  we  acquire  virtue 
with  facility  and  certainty ;  for  as  God 
is  the  principle  of  all  virtue,  we  inherit 
all  in  the  possession  of  himself ;  and  in 
proportion  as  we  approach  toward  his 
possession,  in  like  proportion  do  we  re- 
ceive the  most  eminent  virtues. 

2.  What  a  hungering  for  sufferings 
have  those  souls,  who  thus  glow 
with  divine  love!  How  would  they 
precipitate  themselves  into  excessive 
austerities,  were  they  permitted  to 
pursue  their  own  inclinations ! 

3.  Oh,  were  this  simple  method 
once  acquired,  a  way  so  suited  to  all, 
to  the  dull  and  ignorant  as  well  as  to 
the  most  learned,  how  easily  would  the 
whole  church  of  God  be  reformed! 
Love  only  is  required.  "Love,"  says 
St.  Augustine,  "and  then  do  what  you 

118 


Vittnt 


please."  For  when  we  truly  love,  we 
cannot  have  so  much  as  a  will  to  do 
anything  that  might  offend  the  object 
of  our  affections. 


119 


SDetiotional  (I21ltitmg:is( 


^ottitttation 

1.  I  SAY  further,  that,  in  any  other 
way,  it  is  next  to  impossible  to  acquire 
a  perfect  mortification  of  the  senses 
and  passions.  The  reason  is  obvious: 
the  soul  gives  vigor  and  energy  to  the 
senses,  and  the  senses  raise  and  stim- 
ulate the  passions;  a  dead  body  has 
neither  sensations  nor  passions,  be- 
cause its  connection  with  the  soul  is 
dissolved.  This  life  of  the  senses  stirs 
up  and  provokes  the  passions,  instead 
of  suppressing  or  subduing  them; 
austerities  may  indeed  enfeeble  the 
body,  but  for  the  reasons  just  men- 
tioned, can  never  take  off  the  keenness 
of  the  senses,  nor  lessen  their  activity. 

2.  The  only  method  of  affecting  this 
is  inward  recollection,  by  which  the 
soul  is  turned  wholly  and  altogether 
inward,  to  possess  a  present  God. 

3.  I  do  not  mean  by  this  to  discour- 

120 


a^ortiticatfott 


age  mortification,  for  it  should  ever 
accompany  prayer,  according  to  the 
strength  and  state  of  the  person,  or  as 
obedience  demands.  We  have  only, 
then,  to  continue  steadfast  in  the  ut- 
most attention  to  God,  and  all  things 
will  be  perfectly  done. 

4.  The  soul  has  a  double  advantage 
by  proceeding  thus,  for  in  withdrawing 
from  outward  objects  it  constantly 
draws  nearer  to  God,  and  besides  the 
secret  sustaining  and  preserving  power 
and  virtue  which  it  receives,  it  is  far- 
ther removed  from  sin,  and  thus  nearer 
it  comes  to  him;  so  that  its  conversion 
becomes  firmly  established  as  a  matter 
of  habit. 


121 


SDtbotlonal  mtitins^ 


Perfect  Contoewion 

1.  Conversion  is  nothing  more  than 
turning  from  the  creature  in  order  to 
return  to  God.  It  is  not  perfect  (how- 
ever good  and  essential  to  salvation) 
when  it  consists  simply  in  turning  from 
sin  to  grace.  To  be  complete,  it  should 
take  place  from  without  inwardly. 

When  the  soul  is  once  turned  toward 
God,  it  finds  a  wonderful  facility  in 
continuing  steadfast  in  conversion,  and 
the  longer  it  remains  thus  converted 
the  nearer  it  approaches  and  the  more 
firmly  it  adheres  to  God;  and  the 
nearer  it  draws  to  him  it  is,  of  neces- 
sity, the  farther  removed  from  the 
creature,  which  is  so  contrary  to  him. 

2.  God  has  an  attractive  virtue 
which  draws  the  soul  more  and  more 
powerfully  to  himself,  and  in  attract- 
ing he  purifies ;  just  as  it  is  with  a  gross 
vapor  exhaled  by  the  sun,  which,  as  it 

122 


^tttttt  €onbnsiion 


gradually  ascends,  is  rarefied  and  ren- 
dered pure ;  the  vapor,  indeed,  contrib- 
utes to  its  ascent  only  by  its  passivity ; 
but  the  soul  cooperates  freely  and  vol- 
untarily. This  kind  of  introversion  is 
very  easy,  and  advances  the  soul  nat- 
urally and  without  effort,  because  God 
is  our  center. 

3.  But  besides  the  attracting  virtue 
of  the  center,  there  is,  in  every  crea- 
ture, a  strong  tendency  to  reunion  with 
its  center,  which  is  vigorous  and  active 
in  proportion  to  the  spirituality  and 
perfection  of  the  subject.  As  soon  as 
anything  is  turned  toward  its  center, 
it  is  precipitated  towards  it  with  ex- 
treme rapidity,  unless  it  be  withheld 
by  some  invincible  obstacle.  A  stone 
held  in  the  hand  is  no  sooner  disen- 
gaged than  by  its  own  weight  it  falls 
to  the  earth  as  to  its  center;  so,  also, 
water  and  fire,  when  unobstructed,  flow 
incessantly  toward  their  center. 

4.  All  our  care  should  therefore  be 
directed  towards  acquiring  the  greatest 
degree    of    inward    recollection;    nor 

123 


SDtbottonal  Wititim0 


should  we  be  discouraged  by  the  diffi- 
culties we  encounter  in  this  exercise, 
which  will  soon  be  recompensed  on  the 
part  of  God  by  such  abundant  supplies 
of  grace  as  will  render  it  perfectly  easy, 
provided  we  are  faithful  in  meekly 
withdrawing  our  hearts  from  outward 
distractions  and  occupations,  and  re- 
turning to  our  center  with  affections 
full  of  tenderness  and  serenity. 


124 


Sittiht  Contrmplatiott 


3ctibe  Contemplation 

1.  The  soul  that  is  faithful  in  the 
exercise  of  love  and  adherence  to  God 
is  astonished  to  feel  him  gradually 
taking  possession  of  its  whole  being; 
it  now  enjoys  a  continual  sense  of  that 
presence  which  is  become,  as  it  were, 
natural  to  it;  and  this,  as  well  as 
prayer,  becomes  a  matter  of  habit. 

2.  We  must,  however,  urge  it  as  a 
matter  of  the  highest  import,  to  cease 
from  self-action  and  self-exertion,  that 
God  himself  may  act  alone.  (Psalm 
46 :  10. )  But  the  creature  is  so  infat- 
uated with  love  and  attachment  to  its 
own  working,  that  it  does  not  believe 
that  it  works  at  all  unless  it  can  feel, 
know,  and  distinguish  all  its  opera- 
tions. 

3.  Those  greatly  err  who  accuse 
this  prayer  of  inactivity,  a  charge  that 
can  only  arise  from  inexperience.    This 

125 


SDebottonal  USLtitinsfi 


appearance  of  inaction  is,  indeed,  not 
the  consequence  of  sterility,  but  of 
abundance. 

4.  There  are  two  kinds  of  people 
that  keep  silence ;  the  one  because  they 
have  nothing  to  say,  the  other  because 
they  have  too  much;  the  latter  is  the 
case  in  this  state ;  silence  is  occasioned 
by  excess,  and  not  by  defect.  To  be 
drowned,  and  to  die  of  thirst,  are 
deaths  widely  different;  yet  water  may 
be  said  to  be  the  cause  of  both;  abun- 
dance destroys  in  one  case,  and  want 
in  the  other.  The  infant  hanging  at  its 
mother's  breast  is  a  lively  illustration 
of  our  subject;  it  begins  to  draw  the 
milk  by  moving  its  little  lips;  but 
when  its  nourishment  flows  abun- 
dantly it  is  content  to  swallow  without 
effort. 

5.  But  what  becomes  of  the  babe 
that  thus  gently  and  without  exertion 
drinks  the  milk?  Who  would  believe 
that  it  could  thus  receive  nourishment? 
Yet  the  more  peacefully  it  feeds  the 
better  it  thrives. 

126 


jSlctibe  Contemplation 


The  interior  is  not  a  stronghold,  to 
be  taken  by  storm  and  violence,  but  a 
kingdom  of  peace,  which  is  to  be  gained 
only  by  love. 

6.  The  most  sublime  attainments  in 
religion  are  those  which  are  easiest 
reached ;  the  most  necessary  ordinances 
are  the  least  difficult. 

What  is  it  you  fear?  Why  do  you 
not  instantly  cast  yourself  into  the 
arms  of  Love,  who  only  extended  them 
on  the  cross  that  he  might  embrace 
you?  What  risk  do  you  run  in  depend- 
ing solely  on  God,  and  abandoning 
yourself  wholly  to  him?  Ah!  he  will 
not  deceive  you,  unless  by  bestowing 
an  abundance  beyond  your  highest 
hopes;  but  those  who  expect  all  from 
themselves  may  hear  this  rebuke  of 
God  by  his  prophet  Isaiah,  "Ye  have 
wearied  yourselves  in  the  multiplicity 
of  your  ways,  and  have  not  said,  Let  us 
rest  in  peace"  ( Isaiah  57 :  10,  Vul- 
gate). 


127 


9)ebotional  MtitinQfi 


iae0t  TBefore  (SoD 

1.  The  soul  advanced  thus  far,  has 
no  need  of  any  other  preparation  than 
its  quietude;  for  now  the  presence  of 
God,  during  the  day,  which  is  the  great 
effect,  or  rather  continuation  of  prayer, 
begins  to  be  infused,  and  almost  with- 
out intermission.  The  only  way  to  find 
him  is  by  introversion.  No  sooner  do 
the  bodily  eyes  close  than  the  soul  is 
wrapped  in  prayer. 

2.  The  same  may  be  said  of  this 
species  of  prayer  that  is  said  of  wis- 
dom, "All  good  things  come  together 
with  her"  (Wisdom  7:11).  For  vir- 
tues flow  from  this  soul  into  exercise 
with  so  much  sweetness  and  facility 
that  they  appear  natural  to  it,  and  the 
living  spring  within  breaks  forth  abun- 
dantly into  a  facility  for  all  goodness, 
and  an  insensibility  to  all  evil. 

3.  Let  it  then  remain  faithful   in 

128 


]BU0t  3tt(ftt  (Boh 


this  state;  and  beware  of  choosing  or 
seeking  any  other  disposition  whatever 
than  this  simple  rest,  as  a  preparative 
either  to  confession  or  communion,  to 
action  or  prayer. 


129 


SDttotional  UHtitinsfi 


Interior  Silence 

1.  The  reason  why  inward  silence  is 
so  indispensable  is  because  the  Word 
is  essential  and  eternal,  and  necessarily 
requires  dispositions  in  the  soul  in 
some  degree  correspondent  to  His  na- 
ture, as  a  capacity  for  the  reception  of 
himself. 

2.  Hence  it  is  so  frequently  en- 
joined upon  us  in  sacred  writ  to  listen 
and  be  attentive  to  the  voice  of  God. 
( Isaiah  51 :  4 ;  46 :  3 ;  Psalm  45 :  10, 11. ) 
We  must  forget  ourselves  and  all  self- 
interest,  and  listen  and  be  attentive  to 
God. 

3.  Outward  silence  is  very  requisite 
for  the  cultivation  and  improvement  of 
inward;  and,  indeed,  it  is  impossible 
we  should  become  truly  interior,  with- 
out loving  silence  and  retirement. 
When,  through  weakness,  we  become, 

130 


Intniot  Silence 


as  it  were,  uncentered,  we  must  imme- 
diately turn  again  inward;  and  this 
process  we  must  repeat  as  often  as  our 
distractions  recur. 


131 


SDtbotional  mtitingfi 


L  Self-examination  should  always 
precede  confession,  but  the  manner  of 
it  should  be  conformable  to  the  state  of 
the  soul.  When  we  examine  with  effort 
we  are  easily  deceived  and  betrayed  by 
self-love  into  error.  We  must,  then, 
forsake  self  and  abandon  our  souls  to 
God,  as  well  in  examination  as  confes- 
sion. 

2.  When  souls  have  attained  to  this 
species  of  prayer,  no  faults  escape  the 
reprehension  of  God;  no  sooner  are 
they  committed  than  they  are  rebuked 
by  an  inward  burning  and  tender  con- 
fusion. 

3.  Those  who  tread  these  paths 
should  be  informed  of  a  matter  respect- 
ing their  confession,  in  which  they  are 
apt  to  err.  When  they  begin  to  give  an 
account  of  their  sins,  instead  of  the 
regret  and  contrition  they  had  been 

132 


&tlt''(£taminatim 


accustomed  to  feel,  they  find  that  love 
and  tranquillity  sweetly  pervade  and 
take  possession  of  their  souls. 

4.  The  soul  will  also  be  amazed 
at  finding  a  difficulty  in  calling  its 
faults  to  remembrance.  This,  however, 
should  cause  no  uneasiness,  first,  be- 
cause this  forgetfulness  of  our  faults 
is  some  proof  of  our  purification  from 
them,  and,  in  this  degree  of  advance- 
ment, it  is  best  to  forget  whatever 
concerns  ourselves  that  we  may  remem- 
ber only  God.  Secondly,  because  when 
confession  is  our  duty,  God  will  not 
fail  to  make  knoAvn  to  us  our  greatest 
faults;  for  then  he  himself  examines; 
and  the  soul  will  feel  the  end  of  exam- 
ination more  perfectly  accomplished 
than  it  could  possibly  have  been  by  all 
our  own  endeavors. 


133 


SDebotional  Wititimis 


Cuming  ftom  iFauIts  to  (S^oO 

1.  Should  we  either  wander  among 
externals,  or  commit  a  fault,  we  must 
instantly  turn  inwards ;  for,  having  de- 
parted thereby  from  God,  we  should, 
as  soon  as  possible,  turn  toward  him, 
and  suffer  the  penalty  which  he  inflicts. 
It  is  of  great  importance  to  guard 
against  vexation  on  account  of  our 
faults. 

2.  The  truly  humble  soul  is  not  sur- 
prised at  its  defects  or  failings ;  and  the 
more  miserable  it  beholds  itself,  the 
more  it  abandons  itself  to  God,  and 
presses  for  a  more  intimate  alliance 
with  him,  seeing  the  need  it  has  of  his 
aid. 


134 


SD{0ttactfon0  anH  Hmtptatima 


IDimattioM  anD  Cemptations 

1.  A  direct  struggle  with  distrac- 
tions and  temptations  rather  serves  to 
augment  them,  and  withdraws  the  soul 
from  that  adherence  to  God  which 
should  ever  be  its  sole  occupation.  We 
should  simply  turn  away  from  the  evil, 
and  draw  yet  nearer  to  God.  A  little 
child,  on  perceiving  a  monster,  does  not 
wait  to  fight  with  it,  and  will  scarcely 
turn  its  eyes  toward  it,  but  quickly 
shrinks  into  the  bosom  of  its  mother, 
in  assurance  of  its  safety. 

2.  If  we  do  otherwise,  and  in  our 
weakness  attempt  to  attack  our  en- 
emies, we  shall  frequently  find  our- 
selves wounded,  if  not  totally  defeated ; 
but,  by  remaining  in  the  simple 
presence  of  God,  we  shall  find  instant 
supplies  of  strength  for  our  support. 


135 


SDebotfonal  mtitinsfi 


Ptaper,  a  Devotional  @>actiftce 

1.  Both  devotion  and  sacrifice  are 
comprehended  in  prayer,  which,  ac- 
cording to  St.  John,  is  an  incense,  the 
smoke  whereof  ascendeth  unto  God. 
Prayer  is  the  effusion  of  the  heart  in 
the  presence  of  God. 

2.  Prayer  is  a  certain  warmth  of 
love,  melting,  dissolving,  and  sublimat- 
ing the  soul,  and  causing  it  to  ascend 
unto  God;  and,  as  the  soul  is  melted, 
odors  rise  from  it,  and  these  sweet 
exhalations  proceed  from  the  consum- 
ing fire  of  love  within. 

3.  Thus  doth  the  soul  ascend  to 
God,  by  giving  up  self  to  the  destroying 
and  annihilating  power  of  divine  love. 
This  is  a  state  of  sacrifice  essential  to 
the  Christian  religion,  in  which  the 
soul  suffers  itself  to  be  destroyed  and 
annihilated,  that  it  may  pay  homage 
to  the  sovereignty  of  God.     We  must 

136 


surrender  our  whole  being  to  Christ 
Jesus,  and  cease  to  live  any  longer 
in  ourselves,  that  he  may  become  our 
life. 

4.  This  is  the  prayer  of  truth ;  it  is 
worshiping  God  "in  spirit  and  in 
truth."  (John  4:23.)  In  spirit,  be- 
cause we  enter  into  the  purity  of  that 
Spirit  which  prayeth  within  us,  and  are 
drawn  forth  from  our  own  carnal  and 
human  method;  in  truth,  because  we 
are  thereby  placed  in  the  truth  of  the 
all  of  God,  and  the  nothing  of  the  creat- 
ure. 

There  are  but  these  two  truths,  the 
ally  and  the  nothing;  everything  else  is 
falsehood.  We  can  pay  due  honor  to 
the  all  of  God  only  in  our  own  annihi- 
lation. 

5.  Jesus  Christ  assures  us  that  the 
'^kingdom  of  God  is  within  us"  (Luke 
17:  21),  and  this  is  true  in  two  senses: 
first,  when  God  becomes  so  fully  master 
and  lord  in  us  that  nothing  resists  his 
dominion,  then  our  interior  is  his  king- 
dom ;  and  again,  when  we  possess  God, 

137 


SDetiotional  WLtitimn 


who  is  the  Supreme  Good,  we  possess 
his  kingdom  also,  wherein  there  is 
fulness  of  joy,  and  wherein  we  attain 
the  end  of  our  creation. 


188 


j^ctibe  Silence 


1.  Some  persons,  when  they  hear  of 
the  prayer  of  silence,  falsely  imagine 
that  the  soul  remains  stupid,  dead,  and 
inactive;  but  it  unquestionably  acts 
more  nobly  and  more  extensively  than 
it  had  ever  done  before.  It  is  not 
meant  that  we  should  cease  from 
action ;  but  that  we  should  act  through 
the  internal  agency  of  His  grace. 

2.  This  activity  of  the  soul  is  at- 
tended with  the  utmost  tranquillity. 
When  it  acts  for  itself,  the  act  is  forced 
and  constrained,  and,  therefore,  it  is 
more  easily  distinguished;  but  when 
the  action  is  under  the  influence  of 
the  Spirit  of  grace,  it  is  so  free,  so  easy, 
and  so  natural,  that  it  almost  seems  as 
if  we  did  not  act  at  all.  When  a  wheel 
rolls  slowly  we  can  easily  perceive  its 
parts ;  but  when  its  motion  is  rapid,  we 
can  distinguish  nothing.     So  the  soul 

139 


SDebotlonal  ISSLtitinti^ 


which  rests  in  God  has  an  activity 
exceedingly  noble  and  elevated,  yet 
altogether  peaceful;  and  the  more 
peaceful  it  is,  the  swifter  is  its  course ; 
because  it  is  given  up  to  that  Spirit  by 
whom  it  is  moved  and  directed. 

3.  This  attracting  Spirit  is  no  other 
than  God  himself,  who,  in  drawing  us, 
causes  us  to  run  to  him.  How  well  did 
the  spouse  understand  this,  when  she 
said,  "Draw  me,  we  will  run  after  thee'' 
(Canticles  1:4). 

4.  Instead,  then,  of  encouraging 
sloth,  we  promote  the  highest  activity 
by  inculcating  a  total  dependence  on 
the  Spirit  of  God  as  our  moving  prin- 
ciple ;  for  it  is  in  him,  and  by  him  alone, 
that  "we  live  and  move,  and  have  our 
being"  (Acts  17 :  28) .  We  must,  there- 
fore, forsake  our  multifarious  activity 
to  enter  into  the  simplicity  and  unity  of 
God,  in  whose  image  we  were  originally 
formed.  In  this  way,  when  we  are 
wholly  moved  by  the  divine  Spirit, 
which  is  infinitely  active,  our  activity 


140 


^ttitt  fbiltntt 


must,  indeed,  be  more  energetic  than 
that  which  is  merely  our  own. 

5.  God  originally  formed  us  in  his 
own  image  and  likeness;  he  breathed 
into  us  the  Spirit  of  his  Word,  that 
breath  of  life  (Genesis  2:7)  which  he 
gave  us  at  our  creation,  in  the  partic- 
ipation whereof  the  image  of  God  con- 
sisted. 

6.  As  all  action  is  estimable  only  in 
proportion  to  the  grandeur  and  dignity 
of  the  efficient  principle,  this  action  is 
incontestably  more  noble  than  any 
other.  Actions  produced  by  a  divine 
principle  are  divine;  but  creaturely 
actions,  however  good  they  appear,  are 
only  human,  or,  at  least,  virtuous,  even 
w^hen  accompanied  by  grace. 

7.  Jesus  Christ  has  exemplified  this 
in  the  gospel.  Martha  did  what  was 
right ;  but  because  she  did  it  in  her  own 
spirit,  Christ  rebuked  her.  The  spirit 
of  man  is  restless  and  turbulent;  for 
which  reason  he  does  little,  though  he 
seems  to  do  a  great  deal.  "Martha," 
says    Christ,    "thou    art   careful    and 

141 


SDebotfonal  mtitim^ 


troubled  about  many  things;  but  one 
thing  is  needful ;  and  Mary  hath  chosen 
that  good  part,  which  shall  not  be 
taken  away  from  her"  (Luke  10:41, 
42.)  And  what  was  it  Mary  had 
chosen?  Repose,  tranquillity,  and 
peace.  She  had  apparently  ceased  to 
act,  that  the  Spirit  of  Christ  might  act 
in  her;  she  had  ceased  to  live,  that 
Christ  might  be  her  life.  This  shows 
how  necessary  it  is  to  renounce  our- 
selves, and  all  our  activity,  to  follow 
Christ ;  for  we  cannot  follow  him  if  we 
are  not  animated  by  his  Spirit. 

8.  The  spirit  of  divine  action  is  so 
necessary  in  all  things  that  St.  Paul, 
in  the  same  passage,  founds  that  neces- 
sity on  our  ignorance  with  respect  to 
what  we  pray  for.  "The  Spirit,"  says 
he,  "also  helpeth  our  infirmities;  for 
we  know  not  what  we  should  pray  for 
as  we  ought;  but  the  Spirit  itself 
maketh  intercession  for  us,  with  groan- 
ings  which  cannot  be  uttered."  Why, 
then,  should  we  be  burthened  with 
superfluous  cares,  and  weary  ourselves 

142 


SLttitt  fbiltntt 


in  the  multiplicity  of  our  ways,  without 
ever  saying,  Let  us  rest  in  peace?  God 
himself  invites  us  to  cast  all  our  care 
upon  him. 


143 


SDebational  WititinQ0 


Internal  acts 

1.  K^cts  are  distinguished  into  ex- 
ternal and  internal.  External  acts  are 
those  which  appear  outwardly,  and 
bear  relation  to  some  sensible  object, 
and  have  no  moral  character,  except 
such  as  they  derive  from  the  principle 
from  which  they  proceed.  I  intend 
here  to  speak  only  of  internal  acts, 
those  energies  of  the  soul  by  which  it 
turns  internally  towards  some  objects, 
and  away  from  others. 

2.  If  during  my  application  to  God, 
I  should  form  a  will  to  change  the 
nature  of  my  act,  I  should  thereby 
withdraw  myself  from  God  and  turn  to 
created  objects,  and  that  in  a  greater  or 
less  degree,  according  to  the  strength 
of  the  act;  and  if,  when  I  am  turned 
toward  the  creature,  I  would  return  to 
God,  I  must  necessarily  form  an  act  for 
that  purpose ;  and  the  more  perfect  this 

144 


Internal  Sittis 


act  is,  the  more  complete  is  the  conver- 
sion. 

Till  conversion  is  perfected,  many 
reiterated  acts  are  necessary;  for  it  is 
with  some  progressive,  though  with 
others  it  is  instantaneous. 

To  give  the  heart  to  God,  is  to  have 
the  whole  energy  of  the  soul  centering 
in  him,  that  we  may  be  rendered  con- 
formable to  his  will.  We  must,  there- 
fore, continue  invariably  turned  to 
God,  from  our  first  application  to  him. 

3.  As  many  reiterated  acts  form  a 
habit,  the  soul  contracts  the  habit  of 
conversion;  and  that  act  which  was 
before  interrupted  and  distinct  be- 
comes habitual.  We  may  remark  that 
at  times  we  form  with  facility  many 
distinct  yet  simple  acts  which  show 
that  we  have  wandered,  and  that  we 
reenter  our  heart  after  having  strayed 
from  it;  yet,  when  we  have  reentered, 
we  should  remain  there  in  peace. 

4.  The  great  diflSculty  with  most 
spiritual  people  arises  from  their  not 
clearly    comprehending    this    matter. 

10  145 


SDetiotional  WLtitinQ^ 


Now,  some  acts  are  transient  and  dis- 
tinct, others  are  continued,  and  again, 
some  are  direct,  and  others  reflective. 
All  cannot  form  the  first,  neither  are 
all  in  a  state  suited  to  form  the  others. 

5.  By  the  continued  act,  I  mean 
that  whereby  the  soul  is  altogether 
turned  toward  God  by  a  direct  act, 
always  subsisting,  and  which  it  does 
not  renew  unless  it  has  been  inter- 
rupted. 

6.  Now  the  soul  that  is  thus  pro- 
foundly and  vigorously  active,  being 
wholly  given  up  to  God,  does  not  per- 
ceive this  act,  because  it  is  direct  and 
not  reflective. 

7.  It  is,  then,  improper  to  say  that 
we  do  not  make  acts ;  all  form  acts,  but 
the  manner  of  their  formation  is  not 
alike  in  all.  The  mistake  arises  from 
this,  that  all  who  know  they  should  act 
are  desirous  of  acting  distinguishably 
and  perceptibly;  but  this  cannot  be; 
sensible  acts  are  for  beginners;  there 
are  others  for  those  in  a  more  advanced 
state. 

146 


Jnternal  ^tt0 


When  the  vessel  is  in  port,  the  ma- 
riners are  obliged  to  exert  all  their 
strength,  that  they  may  clear  her 
thence,  and  put  to  sea;  but  they  sub- 
sequently turn  her  with  facility  as  they 
please.  In  like  manner,  while  the  soul 
remains  in  sin  and  the  creature,  many 
endeavors  are  requisite  to  effect  its 
freedom ;  the  cables  which  hold  it  must 
be  loosed,  and  then,  by  strong  and 
vigorous  efforts,  it  gathers  itself  in- 
ward, pushes  off  gradually  from  the  old 
port  of  Self,  and,  leaving  that  behind, 
proceeds  to  the  interior,  the  haven  so 
much  desired. 

8.  When  the  vessel  is  thus  started, 
as  she  advances  on  the  sea  she  leaves 
the  shore  behind;  and  the  farther  she 
departs  from  the  land,  the  less  labor  is 
requisite  in  moving  her  forward. 

To  spread  the  sails,  is  to  lay  our- 
selves before  God  in  the  prayer  of 
simple  exposition,  to  be  moved  by  his 
Spirit;  to  hold  the  rudder,  is  to  re- 
strain our  heart  from  wandering  from 
the  true  course,  recalling  it  gently,  and 

147 


SDebotional  mtitim^ 


guiding  it  steadily  by  the  dictates  of 
the  Spirit  of  God,  which  gradually 
gains  possession  of  the  heart,  just  as 
the  breeze  by  degrees  fills  the  sails  and 
impels  the  vessel. 

9.  If  the  wind  be  contrary  and  blow 
a  storm,  we  must  cast  anchor  in  the 
sea,  to  hold  the  vessel.  This  anchor  is 
simply  trust  in  God  and  hope  in  his 
goodness,  waiting  patiently  the  calm- 
ing of  the  tempest  and  the  return  of  a 
favorable  gale. 


148 


©arrm  ^ttatUriQ 


TBatten  pteacfjing 

1.  If  all  who  labored  for  the  con- 
version of  others  sought  to  reach  them 
by  the  heart,  introducing  them  imme- 
diately into  prayer  and  the  interior 
life,  numberless  and  permanent  con- 
versions would  ensue.  If  ministers 
were  solicitous  thus  to  instruct  their 
parishioners,  shepherds,  while  they 
watched  their  flocks,  would  have  the 
spirit  of  the  primitive  Christians,  and 
the  husbandman  at  the  plow  maintain 
a  blessed  intercourse  with  his  God. 

2.  Oh,  when  once  the  heart  is 
gained,  how  easily  is  all  the  rest  cor- 
rected! This  is  why  God,  above  all 
things,  requires  the  heart. 

The  decay  of  internal  piety  is  un- 
questionably the  source  of  the  various 
errors  that  have  appeared  in  the  world ; 
all  would  be  speedily  overthrown  were 
inward  devotion  reestablished. 

149 


2DrbotionaI  mtitinsfi 


Oh,  how  inexpressibly  great  is  the 
loss  sustained  by  mankind  from  the 
neglect  of  the  interior  life!  and  what 
an  account  will  those  have  to  render 
who  are  entrusted  with  the  care  of 
souls,  and  have  not  discovered  and 
communicated  to  their  flocks  this  hid- 
den treasure! 

3.  Some  excuse  themselves  by  say- 
ing that  there  is  danger  in  this  way,  or 
that  simple  persons  are  incapable  of 
comprehending  the  things  of  the  Spirit. 
But  the  oracles  of  truth  affirm  the  con- 
trary. 

4.  The  simple  ones,  so  far  from 
being  incapable  of  this  perfection,  are, 
by  their  docility,  innocence,  and  humil- 
ity, peculiarly  qualified  for  its  attain- 
ment. We  are  told  in  Scripture  that 
*'unto  the  simple,  God  giveth  the  under- 
standing of  his  law"  (Psalm  118: 130, 
Vulgate) . 

5.  Man  frequently  applies  a  remedy 
to  the  outward  body,  whilst  the  disease 
lies  at  the  heart.  The  cause  of  our 
being   so    unsuccessful    in    reforming 

150 


Batten  ^ttatiine 


mankind,  especially  those  of  the  lower 
classes,  is  our  beginning  with  external 
matters. 

6.  I  therefore  beseech  you  all,  O  ye 
that  have  the  care  of  souls,  to  put  them 
at  once  into  this  way.  O  ye  dispensers 
of  his  grace,  preachers  of  his  Word, 
ministers  of  his  sacraments,  establish 
his  kingdom ! — and  that  it  may  indeed 
be  established,  make  him  ruler  over  the 
heart, 

7.  Alas !  by  directing  them  to  pray 
in  elaborate  forms,  and  to  be  curiously 
critical  therein,  you  create  their  chief 
obstacles.  The  children  have  been  led 
astray  from  the  best  of  fathers,  by  your 
endeavoring  to  teach  them  too  refined 
a  language.  Go,  then,  ye  poor  children, 
to  your  Heavenly  Father,  speak  to  him 
in  your  natural  language;  rude  and 
barbarous  as  it  may  be,  it  is  not  so  to 
him. 

8.  Men  have  desired  to  love  Love  by 
formal  rules,  and  have  thus  lost  much 
of  that  love.  Oh,  how  unnecessary  is  it 
to  teach  an  art  of  loving!    The  most 


SDebotional  Wltitim^ 


ignorant  often  become  the  most  perfect, 
because  they  proceed  with  more  cor- 
diality and  simplicity.  The  Spirit  of 
God  needs  none  of  our  arrangements; 
when  it  pleases  him,  he  turns  shepherds 
into  prophets,  and,  so  far  from  exclud- 
ing any  from  the  temple  of  prayer,  he 
throws  wide  the  gates  that  all  may 
enter.  And  doth  not  Jesus  Christ  him- 
self thank  his  Father  for  having  "hid 
these  things  from  the  wise  and  prudent, 
and  hast  revealed  them  unto  babes?" 
(Matthew  11:25.) 


SS>fbim  WLnim 


Dibtne  (anion 

^|e  Pa00itie  ma^  to  Jti^  Sittainxnmt 

1.  It  is  impossible  to  attain  divine 
union  solely  by  the  way  of  meditation, 
or  of  the  affections,  or  by  any  devotion, 
no  matter  how  illuminated.  All  the 
efforts,  nay,  the  very  existence,  of  self, 
must  be  destroyed ;  because  nothing  is 
opposite  to  God  but  self,  and  all  the 
malignity  of  man  is  in  self-appropri- 
ation, as  the  source  of  its  evil  nature; 
insomuch  that  the  purity  of  a  soul  in- 
creases in  proportion  as  it  loses  this 
self-hood ;  and  that  which  was  a  fault 
while  the  soul  lived  in  self-appropri- 
ation is  no  longer  such  after  it  has 
acquired  purity  and  innocence  by  de- 
parting from  that  self-hood  which 
caused  the  dissimilitude  between  it  and 
God. 

2.  To  unite  two  things  so  opposite 

153 


SDtbotional  MtitixiQ^ 


as  the  purity  of  God  and  the  impurity 
of  the  creature,  the  simplicity  of  God 
and  the  multiplicity  of  man,  much 
more  is  requisite  than  the  efforts  of  the 
creature.  Nothing  less  than  an  effica- 
cious operation  of  the  Almighty  can 
ever  accomplish  this;  for  two  things 
must  have  some  relation  or  similarity 
before  they  can  become  one ;  as  the  im- 
purity of  dross  cannot  be  united  with 
the  purity  of  gold. 

3.  The  impurity  which  is  so  fatal  to 
union  consists  in  self-appropriation 
and  activity.  Self-appropriation,  be- 
cause it  is  the  source  and  fountain  of 
all  that  defilement  which  can  never  be 
allied  to  essential  purity,  as  the  rays  of 
the  sun  may  shine,  indeed,  upon  mire, 
but  can  never  be  united  with  it.  Activ- 
ity, for  God  being  an  infinite  stillness, 
the  soul,  in  order  to  be  united  to  him, 
must  participate  of  his  stillness,  else 
the  contrariety  between  stillness  and 
activity  would  prevent  dissimilation. 
Therefore  the  soul  can  never  arrive  at 
a  divine  union  but  in  the  rest  of  its 

154 


SDibitu  Winim 


will ;  nor  can  it  ever  become  one  with 
God  but  by  being  reestablished  in  cen- 
tral rest  and  in  the  purity  of  its  first 
creation. 

4.  God  purifies  the  soul  by  his  wis- 
dom, as  refiners  do  metals  in  the  fur- 
nace. 

5.  Further,  the  pure  and  the  impure 
gold  are  not  mingled;  before  they  can 
be  united,  they  must  be  equally  refined ; 
the  goldsmith  cannot  mix  dross  and 
gold.  What  will  he  do,  then?  He  will 
purge  out  the  dross  with  fire,  so  that 
the  inferior  may  become  as  pure  as  the 
other,  and  then  they  may  be  united. 

6.  Thus  we  may  see  that  the  divine 
justice  and  wisdom,  like  a  pitiless  and 
devouring  fire,  must  destroy  all  that  is 
earthly,  sensual,  and  carnal,  and  all 
self-activity,  before  the  soul  can  be 
united  to  its  God. 

7.  It  may,  perhaps,  be  objected 
here,  that  as  God  never  robs  man  of  his 
free  will,  he  can  always  resist  the 
divine  operations.  By  man's  giving  a 
passive  consent,  God,  without  usurpa- 

155 


SDebotional  Mtitins^ 


tion,  may  assume  full  power  and  an 
entire  guidance;  for,  having  in  the  be- 
ginning of  his  conversion  made  an 
unreserved  surrender  of  himself  to  all 
that  God  wills  of  him,  or  by  him,  he 
thereby  gave  an  active  consent  to  what- 
ever God  might  afterwards  require. 
But  when  God  begins  to  burn,  destroy, 
and  purify,  the  soul  does  not  perceive 
that  these  operations  are  intended  for 
its  good,  but  rather  supposes  the  con- 
trary; and,  as  the  gold  at  first  seems 
rather  to  blacken  than  brighten  in  the 
fire,  so  it  conceives  that  its  purity  is 
lost;  insomuch,  that  if  an  active  and 
explicit  consent  were  then  required, 
the  soul  could  scarcely  give  it,  nay, 
would  often  withhold  it.  All  it  does  i§ 
to  remain  firm  in  its  passive  consent, 
enduring  as  patiently  as  possible  all 
these  divine  operations,  which  it  is 
neither  able  nor  desirous  to  obstruct. 

8.  In  this  manner,  therefore,  the 
soul  is  purified  from  all  its  self- 
originated,  distinct,  perceptible,  and 
multiplied  operations,  which  constitute 

156 


jDitJim  Union 


a  great  dissimilitude  between  it  and 
God ;  it  is  rendered  by  degrees  conform, 
and  then  uniform, 

9.  We  do  not,  then,  say,  as  some 
have  supposed,  that  there  is  no  need  of 
activity;  since,  on  the  contrary,  it  is 
the  gate,  at  which,  however,  we  should 
not  always  tarry,  since  we  ought  to 
tend  toward  ultimate  perfection,  which 
is  impracticable  except  the  first  helps 
are  laid  aside;  for,  however  necessary 
they  may  have  been  at  the  entrance  of 
the  road,  they  afterwards  become 
greatly  detrimental  to  those  who  ad- 
here to  them  obstinately,  preventing 
them  from  ever  attaining  the  end. 

10.  But  while  we  confess  that  the 
enjoyment  of  God  is  the  end  for  which 
alone  we  were  created,  and  that  every 
soul  that  does  not  attain  divine  union 
and  the  purity  of  its  creation  in  this 
life  can  only  be  saved  as  by  fire,  how 
strange  it  is  that  we  should  dread  and 
avoid  the  process;  as  if  that  could  be 
the  cause  of  evil  and  imperfection  in 
the  present  life,  which  is  to  produce 

157 


SDtbotional  mtitinisii 


the  perfection  of  glory  in  the  life  to 
come. 

11.  None  can  be  ignorant  that  God 
is  the  supreme  good;  that  essential 
blessedness  consists  in  union  with  him ; 
that  the  saints  differ  in  glory,  accord- 
ing as  the  union  is  more  or  less  perfect ; 
and  that  the  soul  cannot  attain  this 
union  by  the  mere  activity  of  its  own 
powers,  since  God  communicates  him- 
self to  the  soul  in  proportion  as  its 
passive  capacity  is  great,  noble,  and 
extensive. 

Now,  the  whole  desire  of  the  Divine 
Being  is  to  give  himself  to  every 
creature  according  to  the  capacity 
with  which  it  is  endowed;  and  yet, 
alas !  how  reluctantly  man  suffers  him- 
self to  be  drawn  to  God !  how  fearful  is 
he  to  prepare  for  divine  union ! 

12.  Some  say  that  we  must  not 
place  ourselves  in  this  state.  I  grant 
it;  but  I  say,  also,  that  no  creature 
could  ever  do  it,  since  it  would  not  be 
possible   for   any,   by   all   their   own 


158 


S>Mm  Winion 


efforts,  to  unite  themselves  to  God;  it 
is  he  alone  must  do  it. 

They  say,  again,  that  some  may  feign 
to  have  attained  this  state.  None  can 
any  more  feign  this  than  the  wretch 
who  is  on  the  point  of  perishing  with 
hunger  can,  for  any  length  of  time,  at 
least,  feign  to  be  full  and  satisfied. 

Since,  then,  none  can  attain  this  end 
by  their  own  labor,  we  do  not  pretend 
to  introduce  any  into  it,  but  only  point 
out  the  way  that  leads  to  it,  beseeching 
all  not  to  become  attached  to  the 
accommodations  on  the  road,  external 
practices,  which  must  all  be  left  behind 
when  the  signal  is  given. 

Let  us  all  agree  in  the  way,  as  we  all 
agreed  in  the  end,  which  is  evident  and 
incontrovertible.  The  way  has  its  be- 
ginning, progress,  and  termination; 
and  the  nearer  we  approach  the  con- 
summation, the  farther  is  the  begin- 
ning behind  us;  it  is  only  by  leaving 
the  one  that  we  can  arrive  at  the  other. 
You  cannot  get  from  the  entrance  to  a 
distant  place  without  passing  over  the 

159 


SDebotional  Wltitim0 


intermediate  space,  and,  if  the  end  be 
good,  holy,  and  necessary,  and  the  en- 
trance also  good,  why  should  the 
necessary  passage,  the  direct  road  lead- 
ing from  the  one  to  the  other,  be  evil? 
Oh,  the  blindness  of  the  greater  part 
of  mankind  who  pride  themselves  on 
science  and  wisdom!  How  true  is  it, 
O  my  God,  that  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and 
hast  revealed  them  unto  babes! 


160 


DATE  DUE 


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PRINTED  INUS. A. 


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